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Life-Study of Proverbs - Contents - 箴言生命讀經目錄 - 第 1 頁

箴言生命讀經第一篇、介言

第二篇、過正確人生的原則

第三篇、過正確人生的詳細教訓（一）

第四篇、憑著我們的新人來摸著神的話

第五篇、過正確人生的詳細教訓（二）

第六篇、讀箴言培養我們重生的新人

第七篇、過正確人生的詳細教訓（三）

第八篇、用箴言建立新人

Life-StudyofProverbs

Msg. 1: An Introductory Word

Msg. 2: The Principles for Man to Live a Proper Human Life

Msg. 3: The Detailed Precepts for Man to Live a Proper Human Life (1)

Msg. 4: Touching the Word of God by Our New Man


Msg. 6: Coming to Proverbs to Cultivate Our Regenerated New Man


Msg. 8: Using Proverbs for Building Up the New Man

Life-Study of Proverbs - Message 1 - Page 1 - 箴言生命讀經第 1 篇第 1 頁

Life-Study of ProverbsMessage 1

An Introductory Word

Scripture Reading: Prov. 1:1-6

Proverbs, Ecclesiastes, and Song of Songs are particular books. With this message we begin the life-study of Proverbs.

I. THE TITLE

Proverbs in Hebrew is mishle, meaning "similitudes, proverbs, parables," to represent general truths.

II. THE WRITERS

Proverbs is a collection of the words of the wise. The main writers and collectors are Solomon, who wrote three thousand proverbs (1 Kings 4:32; cf. Eccl. 12:9), and Hezekiah, who added some proverbs of the forefathers in chapters twenty-five through twenty-nine.

III. THE TIME

The time of the writing of this book was about 1000 B.C. Whereas Solomon's portion was written about 1000 B.C., Hezekiah's portion was written about three hundred years later.

IV. THE PLACE

Proverbs probably was written in Jerusalem.

V. THE THEME

The theme of Proverbs is that this book consists of words of wisdom teaching people how to behave and how to build up their character in the human life. Humanly speaking, this is the great subject, and all religions and philosophies are concerned with it. The matters of behavior and the building up of character have been the subjects of teaching ever since humankind came into being.

VI. THE POSITION OF PROVERBSIN THE DIVINE REVELATION OF THE HOLY SCRIPTURES

Now we need to consider the position of Proverbs in the divine revelation of the Holy Scriptures.

A. The Divine Revelation Being Progressive

箴言生命讀經第一篇

介言

讀經：箴言一章一至六節。

箴言、傳道書、和雅歌是三本特別的書。我們從本篇信息開始有箴言生命讀經。

壹　書名

『箴言』的希伯來文為mishle，米效，意思是『類似語，格言，比喻』，用以陳述一般的真理。

貳　著者

箴言是智慧人之言語的彙集，主要的著者和彙編者是所羅門（他寫了箴言三千句－王上四 32，參傳十二9）和希西家（他在二十五至二十九章，加上一些祖先的箴言）。

參　時間

本書寫作的時間，約在主前一千年。所羅門的部分約寫於主前一千年，而希西家的部分約寫於三百年後。

肆　地點

箴言可能是在耶路撒冷寫的。

伍　主題

箴言的主題是：本書由智慧的話組成，教導人在生活中如何行事為人，並如何建立他們的性格。按人說，這是很大的題目。所有的宗教和哲學，都是論到這事。自從人類存在以來，行事為人和建立性格這兩件事一直是教導的題目。

陸　箴言在聖經

神聖啟示中的地位

現在我們需要來看箴言在聖經神聖啟示中的地位。

一　神聖的啟示是漸進的


The divine revelation in the Holy Scriptures is progressive, from the creation of man in God's image in the first chapter of Genesis, through many processes in both the Old Testament and the New Testament, to the consummation of the New Jerusalem in the last two chapters of Revelation. Thousands of things are covered in the Bible. The first thing is God's creation of the heavens and the earth, and the last thing is the New Jerusalem. Between these two ends, the divine revelation goes along with the course of human history.

B. Difficult to Locate

As Proverbs is a collection of the words of the wise of many centuries up to Hezekiah in the seventh century before Christ, it is difficult to locate it in the divine revelation of the Holy Scriptures.

C. A Subsidiary to the Law

Since the proverbs were collected mainly by two kings of Judah in the age of the law, the book of Proverbs may be considered a subsidiary to the law. The law is the portrait of God, demanding God's people to keep it that they might be made copies of God for His expression and glorification. Proverbs as a subsidiary to the law helps God's people to keep the law.

Because the law was written according to what God is, the law tells man how to behave and how to build up himself according to God's attributes. God is love and light, and God is holy and righteous. These are some of God's attributes. For God to create man in His own image means that God created man according to what He is, that is, according to His attributes. The law, which was written according to God's attributes, demands that man behave and build himself up according to God. Regarding this, Proverbs is a subsidiary part of the law, instructing people how to behave and how to build themselves up according to what God is. This helps us to see what the position of Proverbs probably is in the divine revelation in the Scriptures.

D. The Sequence of the Five Books of Poetry

The sequence of the five books of poetry—Job, Psalms, Proverbs, Ecclesiastes, and Song of Songs—in their spiritual significances is excellent and sweet.

1. Job

Job stresses that God wants man to seek and gain God solely without any other blessings and prosperity, and that God wants man to seek Him for his perfection

聖經中的神聖啟示是漸進的，從創世記一章神照著祂的形像造人，經過舊約和新約中許多的過程，達到啟示錄末了兩章新耶路撒冷的終極完成。聖經講了千萬件事；第一件事是神創造天地，末一件事是新耶路撒冷。在這兩端之間，神聖的啟示是隨著人類歷史的軌跡前進的。

二　很難定位

因為箴言這卷書是許多世紀以來（到主前第七世紀希西家為止），智慧之人言語的彙集，所以很難指出其在聖經神聖啟示裏的地位。

三　律法的輔助

因為箴言主要的是由律法時代裏兩位猶大王所收集，所以箴言可以視為律法的輔助。律法是神的描繪，要求神的百姓遵守，使他們能成為神的複本，好叫神得著彰顯和榮耀。箴言是律法的輔助，幫助神的百姓遵守律法。

因為律法是照著神的所是寫的，所以律法告訴人該如何行事為人，並如何照著神的屬性建立自己。神是愛，是光，神也是聖的、義的。這些是神的一些屬性。神照著祂自己的形像造人，意思是神照著祂的所是，即照著祂的屬性造人。照著神的屬性所寫的律法，要求人照著神行事為人並建立自己。關於這點，箴言是律法的輔助，指導人如何照著神的所是行事為人並建立自己。這幫助我們看見，箴言在聖經神聖啟示中可能有的地位。

四　五卷詩歌書的順序

五卷詩歌書－約伯記、詩篇、箴言、傳道書和雅歌－的順序，在其屬靈的意義上是超絕而甘甜的。

１　約伯記

約伯記強調神要人單單的尋求而得著神，沒有任何別的祝福與亨通；也強調神要人尋求祂作人的完全，


and not for his integrity. From this we see that God wants man to seek the kind of perfection that is God Himself, not a perfection based on human uprightness and integrity.

2. Psalms

Psalms stresses man's seeking and contacting of God through his praises, prayers, and singing with exultation. The way to seek and contact God is to praise Him, to pray to Him, and to sing with exultation.

3. Proverbs

Proverbs stresses wisdom that man receives of God through his contacting of God and that teaches man how to behave in his human life.

4. Ecclesiastes

Ecclesiastes stresses the vanity of vanities of all the things under the sun, which is realized by man through the wisdom received from God. The things under the sun are vanity, but the things in the heavens are reality. If you have contacted God and have received wisdom of God, you will see that everything under the sun is a vanity, a chasing of the wind.

5. Song of Songs

Song of Songs stresses that Christ is the song of songs, the satisfaction of satisfactions to human life that is versus the vanity of vanities of all the things under the sun. Only Christ is the satisfaction, becoming our song which we sing to Him because we are satisfied. A lover of Christ should be one who is attracted by His love and drawn by Him in His sweetness to pursue after Him for full satisfaction.

The book of Proverbs is a particular book among the books of the Bible. It has a particular character; that is, it presents to us the words of wisdom by many ancient wise men, which is unanimously considered good by all the people who read it. But whether it is really good or not depends upon what kind of reader you are.

If you are an ethical person with a strong mind and have a desire to be perfect as a genuine moral person, surely this book would help you to make a success in your pursuit of perfection. But it helps you to cultivate yourself, that is, to cultivate the human "bright virtue" created for man by God according to His attributes, that is, according to what He is. However, it does not help you to be a person who lives in his spirit

而不是尋求人自己的純正。由此我們看見，神要人尋求那是神自己的完全，而不是基於人自己的正直和純正的完全。

２　詩篇

詩篇強調人藉著讚美、禱告、及歡騰的歌唱，尋求並接觸神。尋求並接觸神的路就是讚美祂、向祂禱告、並歡騰的歌唱。

３　箴言

箴言強調人藉著接觸神，從神得著智慧，並強調智慧教導人如何在生活裏行事為人。

４　傳道書

傳道書強調人藉著從神所得的智慧，看見在日光之下凡事都是虛空的虛空。日光之下的事是虛空，但天上的事是實際。你若接觸神，並從神得著智慧，就會看見在日光之下，凡事都是虛空，都是捕風。

５　雅歌

雅歌強調基督是人生的歌中之歌，滿足中的滿足，這與日光之下凡事都是虛空的虛空相對。惟有基督是我們的滿足；祂既使我們得著滿足，祂就成了我們向祂唱的歌。一個愛基督的人，應當是受祂的愛並祂的甜美所吸引，追求祂以得完全滿足的人。

箴言是聖經各卷書中特別的一卷。此書獨有的特點，是向我們陳明古時智慧人許多智慧的話，這些話所有讀此書的人一致認為是好的；但這是否真的好，乃在於你是那一種讀者。

你若是一個講求倫理道德的人，有剛強的心思，並且渴慕像一個真正有道德的人那樣完全，箴言必然會幫助你在追求完全的事上成功。但這本書是幫助你修養自己，就是培養屬人的『明德』，這明德是神照著祂的屬性，就是照著祂的所是，為人所創造的。然而，此書並不能


according to the Spirit of God who dwells in you for the accomplishment of God's eternal economy, that is, to produce and build up the Body of Christ which consummates the New Jerusalem as God's heart's desire and ultimate goal. In the Old Testament Job was exactly such a person. He was satisfied with his integrity, with his pursuit of human perfection. But that was not what God wanted of him; rather it replaced what God wanted of him and then it became an enemy of God frustrating him, a man created by God to fulfill God's purpose. God's purpose in creating man is to have man be filled with Him to be His expression, not an expression of human perfection. So the success of Job in human perfection was torn down by God. In this tearing down by God, God tore down Job also. Job was perplexed, not knowing what to do. Then God came in to reveal Himself to Job, indicating that He Himself is what Job should pursue, gain, and express. Then Job had a big turn from pursuing human perfection to pursue God Himself.

If you are a person who is a law-keeper, surely you will appreciate all the proverbs in this book as words of wise men, thinking that they could help you to be a good or even better law-keeper. If so, you just make all the proverbs many, many laws and fall into the snare of keeping the law as many Jews do, who do not know God's purpose in the dispensation of His law, that is, to expose fallen man's weakness.

If you are a person who loves the Lord and pursues Christ, not self-perfection, and who loves the Lord's word in the entire Bible and reads it with a praying spirit, not for the seeking of the doctrine of letters but for seeking the Spirit and word of life, not to get any help for self-cultivation but for the nourishment of your spirit that you may live a Christian life which is perfect not in human virtues but in the divine virtues which are the expressions of the divine attributes, then this book will render you nuggets and gems to strengthen your life of pursuing Christ for the fulfillment of God's economy in producing and building up the Body of Christ.

Furthermore, God does not want us just to seek the knowledge, doctrine, truth, theology, and so-called revelation in letters. God wants us to seek after Him that we may gain Him and that He may fill us up with Himself for His expression. He is the Spirit and we worship Him and contact Him in our spirit. The letter kills, but the Spirit gives life. The word spoken to us by the Lord should become the Spirit and the life to us

幫助你成為一個照著神那住在你裏面的靈而活在靈中的人，以完成神永遠的經綸，就是產生並建造基督的身體，終極完成那作神心頭願望和最終目標的新耶路撒冷。在舊約裏，約伯正是這樣一個人。他滿足於自己的純正，滿足於自己屬人完全的追求。但這不是神在他身上所要的，反而頂替了神在他身上所要的；這就成了神的仇敵，使他這個神所創造的人受攔阻，不能完成神的定旨。神創造人的定旨，是要人被祂充滿，好彰顯祂，而不是彰顯屬人的完全。所以神來拆毀約伯在屬人完全上的成功。神這樣的拆毀，也把約伯這人拆毀了。約伯感到困惑，不知如何是好。於是神進來向約伯啟示祂自己，指明祂自己纔是約伯所該追求、得著並彰顯的。於是約伯有了極大的轉變，從追求屬人的完全轉到追求神自己。

你若是一個守律法的人，必定會珍賞此書中一切的箴言，就是智慧人的話，認為這些話能幫助你作一個好的、或者更好的守律法者。若是這樣，你就不過是把這一切箴言當成許許多多的律法，像許多猶太人一樣，落在守律法的網羅裏；他們不認識神在律法時代的目的，乃是要暴露墮落之人的軟弱。

你若愛主並追求基督，而不追求自己的完全，並且愛主在整本聖經中的話，用禱告的靈讀這些話，不為追求字句的道理，乃為追求生命的靈和生命的話，不為得著自我修養上的幫助，乃為滋養你的靈，好使你過一種基督徒生活，不是在屬人美德上完全，乃是在神聖美德上完全，這神聖美德乃是神聖屬性的彰顯；你若是這樣一個人，此書對你就會成為金塊和珠寶，加強你追求基督的生活，以產生並建造基督的身體，完成神的經綸。

再者，神不是要我們只在字句上尋求知識、道理、真理、神學和所謂的啟示；神乃是要我們尋求祂，使我們得著祂，並被祂自己所充滿，作祂的彰顯。祂是那靈，我們是在我們的靈裏敬拜並接觸祂。字句殺死人，惟有那靈賜人生命。主對我們所說的話，對我們該成為靈和生


(John 6:63). If we study the Bible by the way of letters, not by the way of the Spirit and of life, we make the Bible, regardless of what part, a book of letters. Most Christians today have made the New Testament of the Spirit and of life the Old Testament of letters. To Paul the apostle even the Old Testament was like the New Testament, of the Spirit and of life. Too many Christians have made the New Testament proverbs, precepts, exhortations, and instructions of letters. Our life-studies have made all of the Old Testament as the Word of God books of the Spirit and of life. By this we have to realize that what the book of Proverbs would be to us depends upon what kind of persons we are and by what way we take it.

VII. THE SOUND ATTITUDE THE NEW TESTAMENTBELIEVERS SHOULD HAVE TOWARD PROVERBS

The next matter that we need to see is the sound attitude the New Testament believers should have toward Proverbs.

A. Believing That It Is a Part of the Holy Word

As New Testament believers, we should believe that Proverbs is a part of the holy word in God's holy Scriptures.

B. Realizing That It Is the Breath of God

We should realize that Proverbs is the breath of God for us to breathe in that we may receive the life supply from God (2 Tim. 3:16).

C. Reading It

Next, we should read Proverbs by being filled with the fullness of God in our spirit (Eph. 5:18-19), in the New Testament Spirit of life (Rom. 8:2), with our regenerated spirit, and by pray-reading to mingle it with spirit and life (cf. John 6:63).

VIII. THE SECTIONS

Proverbs has four sections: the collection of Solomon (chs. 1—24), the collection of Hezekiah (chs. 25—29), the word of Agur (ch. 30), and the word of King Lemuel (ch. 31).

命。（約六 63。）我們若憑字句而不憑那靈和生命研讀聖經，不管是讀那一部分，都會使聖經成為一本字句的書。今天多數的基督徒，將那屬於靈和生命的新約，當作屬於字句的舊約。對使徒保羅而言，甚至舊約也像新約一樣，是屬於靈和生命。太多的基督徒將新約當作字句的箴言、教訓、勸勉和教導。我們的生命讀經已使全部舊約神的話，成為靈與生命的書。藉此我們必須領悟，箴言對我們是怎樣的一卷書，乃在於我們是那一種人，並用甚麼方式取用這書。

柒　新約信徒對箴言

該有的正確態度

我們需要看見的下一件事，是新約信徒對箴言該有的正確態度。

一　相信箴言是聖言的一部分

我們新約信徒該相信，箴言是神的聖經中聖言的一部分。

二　認識箴言是神的呼出

我們該認識箴言是神的呼出，給我們吸入，好叫我們能從神得著生命的供應。（提後三 16。）

三　讀箴言

其次，我們讀箴言，應當在我們靈裏被神的豐滿所充滿，（弗五 18 ～ 19，）在新約的生命之靈裏，（羅八 2，）用我們重生的靈，並藉著禱讀，將箴言與靈和生命調在一起。（參約六 63。）

捌　分段

箴言有四段：所羅門的彙集，（一～二四章，）希西家的彙集，（二五～二九章，）亞古珥的言語，（三十章，）和利慕伊勒王的言語。（三一章。）



The Principles for Manto Live a Proper Human Life

Scripture Reading: Prov. 1—9; 31

What the book of Proverbs is to us and what the entire Bible is to us depend on what kind of person we are. For the apostle Paul every book of the Old Testament was Spirit and life. But for many of today's Christians the Bible, including the New Testament, is mainly a book of proverbs. Such Christians do not understand a verse like Ephesians 3:8, which speaks of the unsearchable riches of Christ for the producing of the church to fulfill God's economy. They may have no interest in these matters. However, they may be very interested in what Ephesians 5 says about husbands loving their wives and about wives submitting to their husbands. This illustrates the strong tendency among Christians to try to understand the New Testament according to their ethical mind. They are not interested in anything that cannot be understood in an ethical way. In particular, they do not understand the New Jerusalem and do not seek to understand it. From this we see that the kind of person we are determines what the Bible will be to us.

In this message we will consider from Proverbs the principles for man to live a proper human life. Each of these principles—revering God, needing wisdom, honoring one's parents, and holding marriage in honor—is a nugget.

I. REVERING GOD

The first principle for man to live a proper human life is revering God. We should not only worship God but also revere Him. To revere God is to consider and regard Him in everything, never forgetting that He is the wonderful God who has created us. When we are about to lose our temper, we should revere God. Revering God stops us from doing evil. Revering God also causes us to be touched by the sufferings of others and to show mercy and compassion to them.

Even though I was born into Christianity, before I believed in the Lord Jesus I never revered God. But from the day I got saved, I began to revere God. In everything I respected and regarded God. That caused a great change in my life.

箴言生命讀經第二篇

過正確人生的原則

讀經：箴言一至九章，三十一章。

箴言以及全本聖經對我們是怎樣的書，在於我們是怎樣的人。對使徒保羅而言，舊約的每卷書都是靈和生命。但對今天許多基督徒而言，聖經，包括新約在內，主要的就是箴言。這樣的基督徒不領會像以弗所三章八節這樣的經文，這節說到基督追測不盡的豐富，為著產生召會，完成神的經綸。他們對這些事沒有興趣。然而，他們對以弗所五章說到丈夫愛自己的妻子，以及妻子服從自己的丈夫，非常有興趣；這說明基督徒中間想要照著他們倫常的心思來領會新約的強烈傾向。他們對任何不能以倫理方式領會的事物都不感興趣。他們尤其不領會新耶路撒冷，也不尋求領會。由此我們看見，我們是怎樣的人，決定聖經對我們是怎樣的書。

在本篇信息中，我們要從箴言來看過正確人生的原則。這些原則－尊崇神，需要智慧，孝敬父母，尊重婚姻－每一個都是金塊。

壹　尊崇神

過正確人生的第一個原則是尊崇神。我們不但該敬拜神，也該尊崇祂。尊崇神就是在每件事上顧到並尊重祂，絕不忘記祂是創造我們的奇妙之神。我們要發脾氣時，該尊崇神。尊崇神使我們停止作惡。尊崇神也使我們感受別人的苦難，並向他們施憐憫，施憐恤。

即使我生在基督教裏，在我相信主以前，我也從不尊崇神。但從我得救那天起，我就開始尊崇神。在每件事上我都尊敬並尊重神。那在我的生活中引起很大的改變。


A. Fearing God

To revere God is to fear God. The fear of Jehovah is the beginning of knowledge and wisdom, and the knowledge of the Holy One is understanding (1:7; 9:10; 15:33a). Knowledge, wisdom, and understanding come from God. If we fear Him, revering Him, these will be our possession. If we seek wisdom like silver and search for her like hidden treasures, then we will understand the fear of Jehovah and find the knowledge of God (2:4-5). The fear of Jehovah is to hate evil (8:13). The fear of Jehovah prolongs days, but the years of the wicked will be shortened (10:27). He who walks in his uprightness fears Jehovah, but he who is perverse in his ways despises Him (14:2). In the fear of Jehovah is strong confidence, and his children will have a place of refuge. The fear of Jehovah is a fountain of life, that one may turn aside from the snares of death (vv. 26-27). Better is a little with the fear of Jehovah, than great treasure and turmoil with it (15:16). If we are rich in the fear of Jehovah, we will have peace.

B. Trusting in God

To revere God is also to trust in Him. Proverbs 3:5-8 charges us to trust in Jehovah with all our heart and not to rely on our own understanding. In all our ways we should acknowledge Him, and He will make our paths straight. We should not be wise in our own eyes; we should fear Jehovah and depart from evil. This will be healing to our body and refreshment to our bones.

He who gives heed to the word will find good, and blessed is he who trusts in Jehovah (16:20). In my frequent travels by airplane, many times Satan has threatened me within by saying that my plane would crash. At those times I spoke to the Lord, saying, "Lord, I am not in a plane; I am in You. You are my plane." This is to trust in the Lord.

According to 3:26 Jehovah will be our confidence, and He will keep our foot from being caught. Every word of God is tried; He is a shield to those who take refuge in Him. We should not add to His words, lest He reprove us and we be found a liar (30:5-6). We must not change His word by adding something to it according to our point of view. This is dangerous.

C. Honoring God

To revere God means that we also honor God.

一　敬畏神

尊崇神就是敬畏神。敬畏耶和華是知識和智慧的開端；認識至聖者便是聰明。（一7，九10，十五33上。）知識、智慧和聰明都是從神而來。我們若敬畏祂，尊崇祂，這些就會成為我們的產業。我們若尋找智慧如尋找銀子，搜求智慧如搜求隱藏的珍寶，我們就懂得敬畏耶和華，得以認識神。（二4 ～ 5。）敬畏耶和華，便是恨惡邪惡。（八 13。）敬畏耶和華，使人日子加多；但惡人的年歲必被減少。（十27。）行動正直的，敬畏耶和華；行事乖僻的，卻藐視祂。（十四 2。）敬畏耶和華的，大有信靠；他的兒女，也有避難所。敬畏耶和華，就是生命的泉源，可以使人離開死亡的網羅。（26 ～ 27。）少有財寶，敬畏耶和華，強如多有財寶，煩亂不安。（十五16。）我們若在敬畏耶和華上富足，就有平安。

二　信靠神

尊崇神也是信靠祂。箴言三章五至八節囑咐我們，要全心信靠耶和華，不可倚靠自己的聰明。在我們一切的道路上，都要認定祂，祂必修直我們的途徑。不要自以為有智慧；要敬畏耶和華，遠離惡事。這便醫治我們的身體，滋潤我們的百骨。

留心訓言的，必得好處；信靠耶和華的，便為有福。（十六 20。）我經常搭飛機旅行，許多次撒但在裏面恐嚇我說，我的飛機會失事。那時我就對主說，『主，我不在飛機裏；我在你裏面。你是我的飛機。』這是信靠主。

照著三章二十六節，耶和華是我們所信賴的，祂必保守我們的腳不被纏住。神的言語，句句都是煉淨的；凡避難於祂的，祂便作他們的盾牌。祂的言語，我們不可加添；恐怕祂責備我們，我們就顯為說謊言的。（三十5～6。）我們不可改變祂的言語，照著我們的觀點加添甚麼，這是很危險的。

三　尊榮神

尊崇神的意思也是尊榮神。三章九


Proverbs 3:9-10 says that we must honor Jehovah with our substance and with the firstfruits of all our produce. Then our barns will be filled with plenty, and our vats will burst open with new wine. If we make more money to lay up treasure for our future, that is pitiful. At least one tenth, the firstfruit, of our produce must be given to God. We should always be very generous in giving of the things which God has given us. This honors God.

II. NEEDING WISDOM

The second principle, the second nugget, is needing wisdom. Notice that I do not say seeking wisdom but needing wisdom. We are always in need of the wisdom of God.

A. The One Who Finds Wisdom Being Blessed

Blessed is the man who finds wisdom, for her profit is better than the profit of silver, and her income is better than gold. She is more precious than corals, and nothing we desire compares with her. Length of days is in her right hand; in her left hand are riches and honor. Her ways are ways of pleasantness, and all her paths are peace. She is a tree of life to those who lay hold of her, and happy are those who hold her fast (3:13-18; 8:11).

B. Not Letting Wisdom Depart from Our Sight

We should not let wisdom depart from our sight, but we should keep sound wisdom and discretion. They will be life for our soul and a graceful ornament for our neck (3:21-22). The real beauty is wisdom and discretion.

C. The Wise Inheriting Honor

The wise will inherit honor, but fools increase their own disgrace (v. 35).

D. Getting Wisdom and Not Forsaking Her

We should get wisdom. We should not forsake her, and she will keep us; we should love her, and she will guard us (4:5-6). "The beginning of wisdom is this:/Get wisdom; and in all your getting, get understanding./Prize her highly, and she will exalt you;/She will honor you if you embrace her./She will give a garland of grace for your head;/A crown of beauty will she bestow on you" (vv. 7-9).

E. Saying That Wisdom Is Our Sister

According to 7:4 we should say to wisdom, "You are

至十節說，我們要以財物，和一切初熟的出產，尊榮耶和華；這樣，我們的倉房，必充滿有餘，我們的酒醡，必噴溢新酒。我們若賺得更多的錢，為著將來積存財寶，那是很可憐的。至少我們初熟出產的十分之一，必須獻給神。我們該一直將神所賜給我們的東西，慷慨的餽送給人。這是尊榮神。

貳　需要智慧

第二個原則，第二大金塊，是需要智慧。請注意：我不是說尋求智慧，乃是需要智慧。我們一直需要神的智慧。

一　尋見智慧的人便為有福

尋見智慧的，這人便為有福，因為從其所得的好處勝過得銀子，其利益強於精金。她比珊瑚更寶貴，我們一切所喜愛的，都不足與比較。她右手有長壽，左手有財富與尊貴。她的道路是安樂的道路，她的途徑全是平安。她對持守她的是生命樹；持定她的，是快樂的。（三 13 ～18，八 11。）

二　不使智慧離開我們的眼目

我們要謹守真智慧和謀略，不可使其離開我們的眼目。她們必作我們魂的生命，作我們頸項的美飾。（三21～22。）真正的美麗是智慧和謀略。

三　智慧人承受尊榮

智慧人必承受尊榮，愚昧人必加添自己的羞辱。（35。）

四　要得智慧，不可離棄智慧

我們要得智慧。我們不可離棄智慧，智慧就保守我們；要愛她，她就護衛我們。（四 5 ～ 6。）『智慧的開端乃是這樣：要得著智慧；要用你一切所得的，取得聰明。重視智慧，她就使你高陞；懷抱智慧，她就使你尊榮。她必將恩典的華冠加在你頭上，把榮美的冠冕賜給你。』（7～ 9。）

五　對智慧說，你是我的姊妹

照著七章四節，我們該對智慧說，


my sister."

F. Wisdom Having Built Her House

Wisdom has built her house; she has hewn out her seven pillars (9:1).

G. The Personified Wisdom of God

In certain portions of Proverbs the wisdom of God is personified. This personification of God's wisdom is the second of the Trinity, the Son of God. Christ is the personified wisdom of God.

1. Jehovah by Wisdom Founding the Earth

Jehovah by wisdom founded the earth; He established the heavens by understanding (3:19). This One by whom Jehovah founded the earth and established the heavens is Christ, who is the wisdom of God.

2. Jehovah Possessing Wisdomin the Beginning of His Way

In 8:22-31 personified wisdom says that Jehovah possessed her in the beginning of His way, before His works of old. Wisdom was set up from eternity, from the beginning, before the earth was. When there were no depths, wisdom was brought forth, when there were no fountains abounding with water. Before the mountains were settled, before the hills, wisdom was brought forth; when He had not yet made the earth and the fields, nor the first dust of the world. When He established the heavens, wisdom was there; when He inscribed a circle upon the surface of the deep, when He made firm the skies above, when the fountains of the deep became strong, when He set for the sea its boundary, that the waters should not transgress His commandment, when He marked out the foundations of the earth; then wisdom was by Him, as a master workman. Wisdom was daily His delight, rejoicing always before Him, rejoicing in His habitable earth; and wisdom's delight was in the sons of men. Again, this personified wisdom refers to Christ.

3. Wisdom Dwelling with Prudence

In verses 12 through 21 we are told that wisdom dwells with prudence and finds knowledge and discretion. Counsel and sound wisdom are hers. Wisdom is understanding and has might. By wisdom kings reign, and rulers decree justice. By wisdom princes rule, and nobles—all who judge righteously. Wisdom loves those who love her, and those who seek wisdom diligently will find her. Riches and honor are

『你是我的姊妹。』

六　智慧建造房屋

智慧建造房屋，鑿成七根柱子。（九 1。）

七　人位化之神的智慧

在箴言的幾段裏，神的智慧是人位化的。神的智慧之人位化，就是三一的第二者，神的兒子。基督乃是人位化之神的智慧。

１　耶和華以智慧奠立地

耶和華以智慧奠立地，以聰明建立諸天。（三 19。）耶和華藉以奠立地並建立諸天的這一位，就是基督；基督乃是神的智慧。

２　在耶和華行事的起頭，

就有了智慧

在八章二十二至三十一節，人位化的智慧說，在耶和華行事的起頭，在祂古時作為之先，就有了智慧。從亙古，從太初，未有地以前，智慧已被立。沒有深淵，沒有大水的泉源，智慧已生出。大山未曾奠定，小山未有之先，智慧已生出；那時耶和華尚未創造大地和田野，並世上最初的塵土。祂立諸天，智慧在那裏；祂在深淵的面上，畫出圓圈，上使穹蒼堅定，並使深淵的泉源穩固，為滄海定出界限，使水不越犯祂的命令，並且立定地的根基；那時，智慧在祂身邊為工師。智慧日日為祂所喜愛，常常在祂面前歡騰，在祂那可住人之地歡騰，並且世人是智慧所喜悅的。這人位化的智慧也是指基督。

３　智慧與精明同住

十二至二十一節告訴我們，智慧與精明同住，又尋得知識和謀略。她有計謀和真智慧。智慧乃聰明，智慧有能力。君王藉智慧掌國權，執政者藉她定公平。王子和首領，世上一切公正的審判官，都是藉智慧治理。愛智慧的，智慧也愛他；懇切尋求智慧的，必尋得見。豐富和


with wisdom, enduring wealth and righteousness. Wisdom's fruit is better than gold, even fine gold; and her yield than choice silver. Wisdom walks in the way of righteousness, in the midst of the paths of justice, that wisdom may cause those who love her to inherit substance and that she may fill their treasuries. Once again, this personified wisdom signifies Christ. If we have Christ as wisdom, we have everything, including spiritual things and material things.

4. The Personified Wisdom of GodBeing Christ as Its Reality

In the New Testament the personified wisdom of God is Christ as its reality. First Corinthians 1:24 says, "To those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God." Verse 30 continues, "Of Him you are in Christ Jesus, who became wisdom to us from God: both righteousness and sanctification and redemption." Christ became wisdom to us from God in three vital things in God's salvation: righteousness (for our past), by which we have been justified by God, that we might be reborn in our spirit to receive the divine life (Rom. 5:18); sanctification (for our present), by which we are being sanctified in our soul, that is, transformed in our mind, emotion, and will, with the divine life (6:19, 22); and redemption (for our future), that is, the redemption of our body (8:23), by which we will be transfigured in our body with the divine life to have His glorious likeness (Phil. 3:21).

III. HONORING ONE'S PARENTS

The third nugget, the third principle, is the honoring of one's parents. After God, we should respect our parents, having regard for them, honoring them, and obeying them. Honoring our parents will prolong our days.

Revering God and honoring one's parents are mentioned together in Proverbs. In the Ten Commandments the first four, concerning God, and the fifth, concerning honoring our parents, are on the first of the two tablets. This indicates that our parents are ranked with God. To honor our parents is to remember our source. Ultimately, if we trace back to our source, we will reach God. Therefore, to honor one's parents is nearly equal to revering God. If we revere God, we will honor our parents.

A. Hearing the Instruction of Our Father

We should hear the instruction of our father and not

尊榮在於智慧，恆久的貲財和公義也在於她。智慧的果實勝過黃金，強如精金；她的出產超乎精選的銀子。智慧在公義的道路上走，在公平的途徑中行；使愛她的承受資產，並充滿他們的府庫。這人位化的智慧也是表徵基督。我們若有基督作智慧，就有一切，包括屬靈的事物和物質的事物。

４　人位化之神的智慧

乃是基督為其實際

在新約裏，人位化之神的智慧乃是基督為其實際。林前一章二十四節說，『對那蒙召的，無論是猶太人、或希利尼人，基督總是神的能力，神的智慧。』三十節繼續說，『你們得在基督耶穌裏，是出於神，這基督成了從神給我們的智慧：公義、聖別和救贖。』基督成了從神給我們的智慧，作為神救恩裏三件重要的事物：公義，為著我們的已往，藉此我們已經得神稱義，使我們在靈裏重生，得著神的生命；（羅五 18；）聖別，為著我們的現在，藉此我們在魂裏漸漸被聖別，也就是在我們的心思、情感和意志裏，因祂神聖的生命漸漸被變化；（羅六19，22；）救贖，為著我們的將來，就是我們的身體得贖，（八 23，）藉此我們的身體要因祂神聖的生命改變形狀，有祂榮耀的樣式。（腓三 21。）

參　孝敬父母

第三大金塊，第三個原則，是孝敬父母。我們除了尊敬神之外，應當尊敬我們的父母，尊重他們，並順從他們。孝敬父母會使我們年日長久。

尊崇神和孝敬父母在箴言裏相題並論。在十誡裏，頭四條關於神的誡命，與第五條關於孝敬父母的誡命，都是在兩塊石版的第一塊上。這指明我們的父母與神並列。孝敬父母就是記念我們的源頭。我們若回溯我們的源頭，最終會達到神。所以，孝敬父母幾乎等於尊崇神。我們若尊崇神，就會孝敬父母。

一　要聽我們父親的訓誨

我們要聽我們父親的訓誨，不可離


棄我們母親的指教；因為這是我們頭上恩典的華冠，項上的金鍊。（箴一 8～ 9。）

二　領受我們父親的言語，

心中珍藏他的命令

我們該領受我們父親的言語，心中珍藏他的命令，側耳聽智慧，專心求聰明。我們若呼喊求辨識，揚聲求聰明，尋找她如尋找銀子，搜求她如搜求隱藏的珍寶，我們就懂得敬畏耶和華，得以認識神。因為耶和華賜人智慧；知識和聰明，都由祂口而出。（二 1 ～ 6。）

三　不忘記我們父親的訓誨

三章一至二節囑咐我們，不要忘記我們父親的訓誨，我們的心要謹守他的誡命；因為這些必將長久的日子、生命的年數與平安，加給我們。這裏的長壽和平安，與孝敬父母有關。四節繼續說到我們在神與人眼前蒙恩寵，有聰明的美名。五節告訴我們要全心信靠耶和華，不可倚靠自己的聰明。我們不可輕看耶和華的懲治，也不可厭煩祂的管教；因為耶和華所愛的，祂必管教。（11～ 12。）二十一至二十二節說，『我兒，要謹守真智慧和謀略，不可使她們離開你的眼目；她們必作你魂的生命，作你頸項的美飾。』

四　聽受我們父親的言語

作者在四章三節說，他在父親面前是兒子，在母親眼中為獨一的嬌兒。在十至十三節他說，『我兒，你要聽受我的言語，就必年歲增多。我已指教你走智慧的道路，引導你行正直的途徑。你行走，腳步必不受阻礙；你奔跑，也不至絆跌。要持定訓誨，不可放鬆；要護衛她，因為她是你的生命。』二十至二十二節說，『我兒，要留心聽我的言辭，側耳聽我的話語。不可使其離開你的眼目；要持守在你心中。因為凡尋得的，就得了生命，全身也得了醫治。』

五　聽從我們的父親

reject the teaching of our mother; for they will be a wreath of grace for our head and ornaments for our neck (Prov. 1:8-9).

B. Receiving Our Father's Wordsand Treasuring Up His Commandments within Us

We should receive our father's words and treasure up his commandments within us, making our ear attentive to wisdom and inclining our heart to understanding. Indeed, if we cry out for discernment and lift up our voice for understanding and if we seek her like silver and search for her like hidden treasures, then we will understand the fear of Jehovah and find the knowledge of God. For Jehovah gives wisdom; from His mouth come knowledge and understanding (2:1-6).

C. Not Forgetting Our Father's Instruction

Proverbs 3:1 and 2 charge us not to forget our father's instruction but to let our heart keep his commandments; for length of days and years of life and peace will they add to us. Here longevity and peace are related to honoring our parents. Verse 4 goes on to speak of our finding favor and a reputation for fine understanding in the sight of God and man. In verse 5 we are told to trust in Jehovah with all our heart and not to rely on our own understanding. We should not despise the chastening of Jehovah, nor be weary of His discipline; for whom Jehovah loves He disciplines (vv. 11-12). Verses 21 and 22 say, "My son, do not let them depart from your sight;/Keep sound wisdom and discretion;/And they will be life for your soul/And a graceful ornament for your neck."

D. Hearing and Receiving Our Father's Words

The writer says in 4:3 that he was a son to his father, tender and the only beloved in the sight of his mother. In verses 10 through 13 he says, "Hear, my son, and receive my words,/And the years of your life will be many./I have taught you in the way of wisdom;/I have led you in the paths of uprightness./When you walk, your steps will not be hindered;/And when you run, you will not stumble./Take hold of instruction; do not let go;/Guard her, for she is your life." Verses 20 through 22 say, "Be attentive to my words;/Incline your ear to my sayings./Do not let them depart from your sight;/Keep them in the midst of your heart./For they are life to those who find them,/And healing to all their flesh."

E. Listening to Our Father


Proverbs 8:32, 34-35 say, "Now therefore, my sons, listen to me;/For blessed are they who keep my ways....Blessed is the man who listens to me,/Watching daily at my doors,/Waiting at my doorposts./For whoever finds me finds life,/And will obtain favor from Jehovah."

F. A Wise Son Making a Father Glad

A wise son makes a father glad, but a foolish son is a grief to his mother (10:1).

G. The Mocking EyeBeing Plucked Out by Ravens

The eye that mocks at his father, and despises to obey his mother, the ravens of the valley will pick it out, and the young eagles will eat it (30:17, 11). This is a serious warning regarding the honoring of our parents.

IV. HOLDING MARRIAGE IN HONOR

The fourth nugget is to hold marriage in honor. In order to live a proper human life, we must hold marriage in honor.

I love America, but the marriage life in America bothers me very much. In American society the contact between males and females is too loose, without restriction. In this sense, the United States today is like Sodom. I am concerned about this because it offends God to the uttermost.

Marriage produces not only children but also parents. So that man can exist on earth to continue God's economy, honoring parents and holding marriage in honor are necessary. I hope that all the saints in the Lord's recovery will bear a strong testimony of honoring their parents and of holding marriage in honor.

Females should always be restricted by a sense of honorable shame. Today in America young women have physical contact with young men without shame. This kind of loose contact can easily lead to fornication. The co-workers who serve the Lord and often contact people must be careful. Many useful servants of the Lord have been spoiled because of their careless contact with the opposite sex. Revering God, honoring our parents, and holding marriage in honor are a real protection to us.

A. Man's Faithfulness Being the Base

In holding marriage in honor man's faithfulness is

八章三十二、三十四至三十五節說，『眾子阿，現在要聽從我；因為謹守我道的，便為有福。…聽從我，日日在我門口仰望，在我門框旁邊等候的，那人便為有福。因為尋得我的，就尋得生命，也必蒙耶和華的恩惠。』

六　智慧之子，使父親歡樂

智慧之子，使父親歡樂；愚頑之子，叫母親擔憂。（十 1。）

七　戲笑父親的，

他的眼睛必為谷中的烏鴉啄出來

戲笑父親，藐視而不聽從母親的，他的眼睛必為谷中的烏鴉啄出來，為雛鷹所喫。（三十 17，11。）這是關於孝敬父母的嚴肅警告。

肆　尊重婚姻

第四大金塊是尊重婚姻。要過正確的人生，我們必須尊重婚姻。

我愛美國，但美國人的婚姻生活非常困擾我。在美國社會裏，男女之間的接觸太隨便，毫無約束。就這面說，今天美國就像所多瑪。我關切這事，因為這得罪神到極點。

婚姻不但產生兒女，也產生父母。要使人能在地上生存，延續神的經綸，就需要孝敬父母並尊重婚姻。我盼望在主恢復中的眾聖徒，在孝敬父母並尊重婚姻上，能作剛強的見證。

女子該一直受莊重的羞恥感所約束。今天在美國，年輕女子與年輕男子有身體的接觸，卻毫無羞恥感。這種隨便的接觸，很容易導致淫亂。事奉主並常常接觸人的同工們，必須謹慎。許多主有用的僕人因著與異性隨便的接觸，就受了破壞。尊崇神、孝敬父母並尊重婚姻，對我們乃是真正的保護。

一　男人的忠信是基礎

在尊重婚姻上，男人的忠信是基


the base. Regarding this, Proverbs 5:5-19 gives us a warning about the "strange woman," whose feet go down to death and whose steps hold fast to Sheol. She does not make straight the path of life. Her ways wander, and she does not know it (vv. 5-6). Verses 7 through 14 are a charge to young men to keep their way far from her and not to go near the door of her house; lest they give their honor to others, and their years to the cruel; lest strangers be filled with their wealth, and their labors go to the house of a foreigner, and they mourn at their end, when their flesh and body are consumed, and they say, "How I have hated instruction,/And my heart has despised reproof!/And I have not listened to the voice of my teachers/Nor inclined my ear to my instructors;/I was almost into every evil/In the midst of the congregation and assembly." Verses 15 through 19 conclude with a charge to married men to drink waters out of their own cistern (wife) and running water out of their own well. Their springs should not be shed forth like streams of water in the streets but should be theirs alone and not for strangers. Verses 18 and 19 say, "Let your fountain be blessed,/And rejoice in the wife of your youth,/A lovely hind and a graceful doe./Let her breasts satisfy you at all times./May you be ravished with her love always."

B. Woman's Virtues Being the Building Up

Whereas in holding marriage in honor man's faithfulness is the base, woman's virtues are the building up. A gracious woman lays hold of honor (11:16a). A worthy woman is the crown of her husband (12:4a). The wise woman builds her house—14:1a. Regarding woman's virtues, we need to read 31:10-31.

礎。關於這點，五章五至十九節給我們關於『陌生婦人』的警告：她的腳下入死地；她的腳步踏住陰間。她不修直生命的途徑﹔她的道路變遷不定，自己卻不知道。（5～6。）七至十四節囑咐年輕人，務使他們所行的道遠離她，不可就近她的房門。恐怕將他們的尊榮給別人，將他們的歲月給殘忍的人；恐怕陌生人滿得他們的貲財，他們勞碌得來的，歸入外人的家；終久他們的皮肉和身體銷毀，他們就悲歎，說，『我怎麼恨惡訓誨，心中藐視責備！也不聽從我師傅的話，又不傾聽那指教我的人；我在會眾和大會中，幾乎落在諸般的災禍裏。』十五至十九節結束於囑咐已婚男子，要喝自己池（妻子）中的水，飲自己井裏的活水。他們的泉源不該漲溢在外，如同街上的水流，而該惟獨歸他們，不該歸陌生人。十八、十九節說，『要使你的泉源蒙福，要喜悅你幼年所娶的妻，她如可愛的麀鹿，優雅的母鹿。願她的胸懷時常使你滿足；願她的愛情一直使你戀慕。』

二　婦人的美德是建立

在尊重婚姻上，男人的忠信是基礎，而婦人的美德是建立。恩德的婦女得尊榮。（十一 16 上。）才德的婦人，是丈夫的冠冕。（十二 4上。）智慧婦人，建立家室。（十四1上。）關於婦人的美德，我們需要讀三十一章十至三十一節。



The Detailed Precepts for Manto Live a Proper Human Life (1)

Scripture Reading: Prov. 10—30

When we come not only to the Proverbs but to any book of the Bible, especially Ephesians, the most spiritual book, we must be persons who are right. In reading the Bible, a right person is one who loves Christ, pursues after Him, and lives a life of denying himself and of being conformed to the death of Christ. This means that, on the negative side, we must deny the self, having all aspects of our being crucified, including our self, our natural man, our old man, our character, and whatever we have from birth. We have to put all these things on the cross. In other words, we must experience the cross of Christ, which has crucified us in every way.

God's salvation, however, does not have only a negative aspect—termination. After termination there is a positive aspect—germination. After death there is resurrection. Death terminates and resurrection germinates. The human life, the fallen, rotten, corrupted life that has become satanic, must be terminated. In resurrection Christ dispenses the divine life which was released through His death. In the last step of His death, He released the divine life out from His humanity, and in resurrection He dispensed this released divine life into us through regeneration. This is germination. Now we have a new beginning with a new life and a new person. This new life is a life of both divinity and humanity. This is wonderful.

As lovers of Christ, we need to realize that, on the negative side, we are finished, terminated. Nevertheless, on the positive side we have the processed and consummated Triune God to replace us as a new life. Therefore, we should live by this life every day. We have been crucified. Now we should be able to say with Paul in Galatians that it is no longer I who live, but another "I," Christ Himself as our person, lives in us and we live with Him. We should live such a person by the power of resurrection and by the bountiful supply of the all-inclusive Spirit of Jesus Christ.

When we are such persons, we can come to the Bible

箴言生命讀經第三篇

過正確人生的

詳細教訓（一）

讀經：箴言十至三十章。

我們來讀聖經，必須是對的人，不但讀箴言如此，就是讀任何一卷，尤其以弗所書這最屬靈的一卷，也必須如此。在讀聖經上，對的人就是愛基督，追求祂，過否認己並模成基督之死的生活的人。這就是說，在消極一面，我們必須否認己，將我們這人的每一面，包括我們的己，我們天然的人，我們的舊人，我們的性格，和我們與生俱來的一切，都釘在十字架上。我們必須將這一切釘在十字架上。換句話說，我們必須經歷基督的十字架，這十字架已在每一方面將我們釘死。

然而，神的救恩不是只有消極一面－了結。在了結之後還有積極一面－新生的起頭。在死之後有復活。死了結人，復活使人有新生的起頭。人的生命，就是墮落、腐敗、敗壞、成為屬撒但的生命，必須了結。在復活裏，基督分賜那藉著祂的死所釋放的神聖生命。在祂死的最後一步，祂將神聖的生命從祂的人性裏釋放出來，而在復活裏，祂藉著重生，將所釋放的這神聖生命分賜到我們裏面。這就是新生的起頭。如今我們有了新的開始，有了新生命和新人位。這新生命是兼有神性與人性的生命。這是何等奇妙。

我們愛基督的人必須領悟，在消極一面，我們完了，了結了。然而，在積極一面，我們有經過過程、終極完成的三一神，作新生命來頂替我們。所以，我們每天該憑這生命而活。我們已經釘了十字架。如今我們應當能與加拉太書裏的保羅同說，現在活著的不再是我，乃是另一個『我』，就是基督自己作我們的人位，在我們裏面活著，並且我們與祂同活。我們應當憑復活的大能，並且憑耶穌基督包羅萬有之靈全備的供應，活這樣的人位。

我們是這樣的人，就能來讀聖經，不


not merely by exercising our mentality but mainly by exercising our spirit. Our spirit will control our mind. In our spirit there is the marvelous, wonderful, processed, all-inclusive, sevenfold-intensified, life-giving Spirit. We live with Him, and He lives with us. Now when we come to the Bible by exercising our spirit, letting the Spirit move in us, every word of the Bible, in the Old Testament as well as in the New Testament, becomes spirit and life. Then our reading of any verse in the Bible will revive us. However, if we exercise only our mind, the words of the Bible will become death to us.

I can testify that after just a few minutes of fellowship with the Lord, I am fed, nourished, and stirred up. Then when I come to the Bible, every word becomes a gem. We all need to read the book of Proverbs in this way. Then every word of Proverbs will become spirit and life to us. Every word will be living and become a gem to strengthen our life of pursuing Christ for the fulfillment of God's economy in producing and building up the Body of Christ.

When I had a life-study on Proverbs in Taipei many years ago, I studied and classified all the detailed proverbs. There are at least seventy items, with many items containing several verses. These proverbs are the detailed precepts for man to live a proper human life. Each precept is a gem. Let us now begin to consider these precepts.

A. A Contrast between Doing Righteousnessin Wisdom and Doing Wickedness in Folly

In chapters ten through nineteen many proverbs show us a contrast between doing righteousness in wisdom and doing wickedness in folly.

1. Wisdom versus Folly

The first contrast is the contrast between wisdom and folly. A wise son makes a father glad, but a foolish son is a grief to his mother. The wise in heart will receive commandments, but the foolish in speech will be cast down. Wise men treasure up knowledge, but the mouth of a fool is imminent destruction (10:1, 8, 14). He who walks with wise men will be wise, but the companion of fools will be troubled (13:20). The tongue of the wise utters knowledge well, but the mouth of fools pours out folly. A wise son makes a father glad, but a foolish man despises his mother (15:2, 20). Insight is a fountain of life to him who has it, but the correction of fools is folly (16:22).

是僅僅運用我們的頭腦，主要乃是運用我們的靈。這時我們的靈就要控制我們的心思。在我們的靈裏，有美妙、奇妙、經過過程、包羅萬有、七倍加強、賜生命的靈。我們與祂同活，祂也與我們同活。如今我們運用我們的靈，來到聖經這裏，讓靈在我們裏面運行，舊約和新約聖經裏的每個字，就都成為靈和生命。這樣，我們讀到聖經的任何一節，都會使我們復興。然而，我們若只運用我們的心思，聖經的話對我們就會成為死的。

我能見證，只要與主交通幾分鐘以後，我就得著餧養、滋養與挑旺。然後我來讀聖經，每個字都成了珠寶。我們都需要這樣來讀箴言。這樣，箴言的每個字對我們都會成為靈和生命。每個字都會是活的，成了珠寶，加強我們追求基督的生活，以產生並建造基督的身體，完成神的經綸。

許多年前，我在臺北有過一次箴言的生命讀經，當時我研讀所有細則的箴言並加以分類。至少有七十項，許多項包含好幾節經文。這些箴言是過正確人生的詳細教訓。每個教訓都是珠寶。現在讓我們來看這些教訓。

壹　智慧行義

與愚妄行惡的對比

在十至十九章，許多箴言給我們看見智慧行義與愚妄行惡的對比。

一　智慧對愚妄

第一個對比是智慧與愚妄的對比。智慧之子，使父親歡樂；愚頑之子，叫母親擔憂。心中智慧的，必受命令；說話愚妄的，必致傾倒。智慧人珍藏知識，愚妄人的口速致敗壞。（十 1，8，14。）與智慧人同行的，必得智慧；和愚昧人作伴的，必受攪擾。（十三 20。）智慧人的舌，善吐知識；愚昧人的口，倒出愚昧。智慧子使父親快樂；愚昧人藐視母親。（十五 2，20。）有見識的，見識就是他生命的泉源；愚昧人必被愚妄懲治。（十六 22。）


2. Righteousness versus Wickedness

Righteousness is versus wickedness. Treasures of wickedness profit nothing, but righteousness delivers from death (10:2). Blessings are upon the head of the righteous man, but the mouth of the wicked conceals violence. The memory of the righteous man is blessed, but the name of the wicked will rot (vv. 6-7). The mouth of the righteous man is a fountain of life, but the mouth of the wicked conceals violence (v. 11). The wages of the righteous man lead to life; the income of the wicked man, to sin (v. 16).

3. Diligence versus Slothfulness

A slack hand causes poverty, but the hand of the diligent makes rich. He who gathers in summer is a prudent son, but he who sleeps at harvest time is a son who brings shame (vv. 4-5). The hand of the diligent will rule, but the slothful will be under forced labor. The slothful man does not roast his game, but the precious substance of men is to the diligent (12:24, 27). The soul of the sluggard desires and has nothing, but the soul of the diligent will be made fat (13:4). He also who is slack in his work is brother to him who is a destroyer (18:9). Slothfulness casts into a deep sleep, and the idle soul will suffer hunger. The sluggard buries his hand in the dish, and will not even bring it back to his mouth (19:15, 24).

4. Integrity versus Crookedness

He who walks in integrity walks securely, but he who perverts his ways will be known (10:9).

5. Love versus Hatred

Hatred stirs up strife, but love covers all transgressions (v. 12).

6. Restrained Lips versus Many Words

When there are many words transgression does not cease, but he who restrains his lips is prudent (v. 19). He who guards his mouth keeps his soul, but he who opens wide his lips will have destruction (13:3). In all labor there is profit, but mere talk leads only to poverty (14:23). He who restrains his words has knowledge (17:27a).

7. Humility versus Pride

When pride comes, then comes dishonor; but wisdom is with the humble (11:2). In the mouth of a fool is a rod for his pride, but the lips of the wise will preserve them. A wise man fears and departs from evil, but the fool is arrogant and is confident (14:3,

二　公義對邪惡

公義與邪惡相對。邪惡之財，毫無益處；惟有公義，能救人脫離死亡。（十 2。）祝福臨到義人的頭，惡人的口包藏強暴。義人的記念被稱讚，惡人的名字必朽爛。（6 ～ 7。）義人的口是生命的泉源；惡人的口包藏強暴。（11。）義人的工價引到生命；惡人的進項引到罪。（16。）

三　殷勤對懶惰

手懶的，造成貧窮；手勤的，便要富足。夏天聚斂的，是精明之子；收割時沉睡的，是貽羞之子。（4～5。）殷勤人的手必掌權；懶惰的人必作苦工。懶惰的人，不烤打獵所得的；殷勤的人，卻得寶貴的財物。（十二 24，27。）懶惰人羨慕，卻無所得；但殷勤人必得豐裕。（十三4。）作工懈怠的，與毀滅者為弟兄。（十八 9。）懶惰使人沉睡；懈怠的人，必受飢餓。懶惰人放手在盤子裏，就是向口撤回，也是不肯。（十九 15，24。）

四　純正對彎曲

行事純正的，步步安穩；道路彎曲的，必致敗露。（十 9。）

五　愛對恨

恨能挑啟爭端，愛能遮掩一切過錯。（12。）

六　禁止嘴脣對多言多語

多言多語難免有過；禁止嘴脣乃為精明。（19。）謹守口的，得保性命；大張嘴的，必致敗亡。（十三 3。）諸般勤勞，都有益處；嘴上徒言，乃致窮乏。（十四 23。）約束言語的有知識。（十七 27 上。）

七　謙卑對驕傲

驕傲來，羞恥也來；謙卑人卻有智慧。（十一 2。）愚妄人的口，因驕傲招來笞杖；智慧人的嘴，必保守自己。智慧人懼怕，就遠離惡事；愚妄人卻狂傲自恃。（十四 3，


16). Jehovah will tear down the house of the proud, but He will establish the territory of the widow. The fear of Jehovah is the instruction of wisdom, and humility comes before honor (15:25, 33). Pride goes before destruction, and a haughty spirit before a fall. It is better to be of a lowly spirit with the poor, than to divide the spoil with the proud (16:18-19). Before destruction the heart of man is haughty, but before honor goes humility (18:12).

8. The Worthy Woman versus the Foolish Woman

A gracious woman lays hold of honor. Like a nose-ring of gold in a pig's snout, so is a beautiful woman who is without discretion (11:16a, 22). A worthy woman is the crown of her husband, but she who brings shame is like rottenness in his bones (12:4). The wise woman builds her house, but the foolish one tears it down with her own hands (14:1). Whoever finds a wife finds a good thing, and obtains favor from Jehovah (18:22). House and wealth are an inheritance from fathers, but a prudent wife is from Jehovah (19:14).

9. Mercifulness versus Cruelty

The merciful man rewards his own soul, but the cruel troubles his own flesh (11:17).

10. Perfection versus Perverseness

Those who are perverse in heart are an abomination to Jehovah, but those who are perfect in their way are His delight (v. 20).

11. Almsgiving versus Stinginess

There is one who scatters and increases yet more, and there is one who withholds what is appropriate but ends up only in want. The blessing soul will prosper, and he who waters will also be watered himself. As for him who withholds grain, the people will curse him; but blessing will be upon the head of him who sells it (vv. 24-26).

12. Love for Correction versus Hatred for Reproof

Whoever loves correction loves knowledge, but he who hates reproof is stupid (12:1). Poverty and shame will come to him who refuses correction, but he who regards reproof will be honored (13:18). A fool despises his father's correction, but he who regards reproof gets prudence. The ear that listens to the reproof of life will lodge among the wise. He who ignores instruction despises his own soul, but he who listens to reproof acquires understanding (15:5, 31-32).

16。）耶和華必拆毀驕傲人的家；卻要立定寡婦的地界。敬畏耶和華，是智慧的教誨；尊榮以前，必有謙卑。（十五 25，33。）驕傲在敗壞以先，狂傲的靈在跌倒之前。靈裏謙卑與窮乏人來往，強如將擄物與驕傲人同分。（十六 18 ～ 19。）毀滅之先，人心高傲；尊榮以前，必有謙卑。（十八 12。）

八　才德的婦人對愚昧的婦人

恩德的婦女得尊榮。婦女美貌而無見識，如同金環帶在豬鼻上。（十一 16上，22。）才德的婦人，是丈夫的冠冕；貽羞的婦人，如同朽爛在她丈夫的骨中。（十二 4。）智慧婦人，建立家室；愚妄婦人，親手拆毀。（十四1。）尋得賢妻的，是得著寶物，也是蒙了耶和華的恩惠。（十八 22。）房屋與財富，是祖宗的遺產；惟有聰慧的妻，是耶和華所賜的。（十九 14。）

九　仁慈對殘忍

仁慈的人，善待己魂；殘忍的人，擾害己身。（十一 17。）

十　完全對乖僻

心中乖僻的，為耶和華所憎惡；行事完全的，為祂所喜悅。（20。）

十一　施捨對吝嗇

施散的，卻更增添；吝惜過度的，反致窮乏。好施捨的，必得豐裕；滋潤人的，必得滋潤。屯積糧穀的，民必咒詛他；賣出食糧的，人必祝福他。（24 ～ 26。）

十二　喜愛管教對恨惡責備

喜愛管教的，就是喜愛知識；恨惡責備的，卻是愚蠢。（十二 1。）棄絕管教的，必致貧受辱；敬重責備的，必得尊榮。（十三 18。）愚妄人藐視父親的管教；領受責備的，乃是精明。耳聽生命責備的，必住於智慧人中。忽視教誨的，輕看自己的性命；聽從責備的，就有聰明。（十五 5，31 ～ 32。）


13. Practicalness versus Vainness

He who tills his land will have plenty of bread, but he who pursues worthless things lacks sense (12:11).

14. Listening to Counsel versus Being Self-righteous

The way of a fool is right in his own eyes, but a wise man listens to counsel (v. 15).

15. Holding Back Anger versus Being Prone to Anger

A fool's anger is known at once, but a prudent man conceals shame (v. 16). He who is slow to anger is of great understanding, but he who has a hasty spirit exalts folly (14:29). A wrathful man stirs up contention, but he who is slow to anger quietens strife (15:18). He who is slow to anger is better than the mighty; and he who rules his spirit, than he who captures a city (16:32). He who is cool in spirit is a man of understanding (17:27b). The discretion of a man makes him slow to anger, and it is his glory to overlook a transgression. A man of great wrath will bear the penalty; for if you deliver him, you will only have to do it again (19:11, 19).

16. Truthfulness (or Faithfulness) versus Falsehood

The lip of truth shall be established forever, but a lying tongue is only for a moment. Lying lips are an abomination to Jehovah, but those who deal faithfully are His delight (12:19, 22). A faithful witness will not lie, but a false witness utters lies (14:5).

17. Pretending to Be Poorversus Pretending to Be Rich

There is one who pretends to be rich yet has nothing; there is one who pretends to be poor yet has great wealth (13:7).

18. Wealth Obtained by Diligent Laborversus Wealth Obtained by Vanity

Wealth obtained by vanity will be diminished, but he who gathers by labor increases it (v. 11).

19. Early Chastening versus Rod-sparing

He who spares his rod hates his son, but he who loves him chastens him early (v. 24). Discipline your son, for there is hope; but do not set your heart on destroying him (19:18).

20. Being Cautious versus Believing Easily

十三　務實對虛浮

耕種自己田地的，糧食豐餘；追隨虛浮的，卻是無知。（十二 11。）

十四　聽勸對自義

愚妄人所行的，在自己眼中看為正直；惟智慧人肯聽勸告。（15。）

十五　忍怒對易怒

愚妄人的惱怒，立時顯露；精明人能忍辱藏羞。（16。）不輕易發怒的，大有聰明；靈裏急躁的，大顯愚妄。（十四 29。）暴怒的人，挑啟爭端；忍怒的人，止息分爭。（十五18。）不輕易發怒的，勝過勇士；管住己靈的，強如取城。（十六 32。）靈裏冷靜的是聰明人。（十七 27 下。）人有見識，就不輕易發怒；不看人的過失，便是自己的榮耀。暴怒的人，必受刑罰；你若救他，必須再救。（十九 11，19。）

十六　誠信（或，忠信）對虛謊

口吐真言，永遠堅立；舌說謊話，只存片時。說謊言的嘴，為耶和華所憎惡；行事忠信的，為祂所喜悅。（十二19，22。）忠信的見證人，不說謊話；不實的見證人，吐出謊言。（十四5。）

十七　裝窮對假富

假作富足的，卻一無所有；裝作窮乏的，卻廣有財物。（十三 7。）

十八　勤勞所得之財

對不勞而得之財

不勞而得之財，必然消減；勤勞積蓄的，必見加增。（11。）

十九　趁早管教對不忍責打

不忍用杖打兒子的，是恨惡他；疼愛兒子的，趁早管教。（24。）趁有指望，管教你的兒子；不可定意要毀壞他。（十九 18。）

二十　謹慎對輕信


愚昧人凡話都信；精明人步步謹慎。（十四 15。）

二一　憐憫窮乏

對欺壓貧寒

欺壓貧寒的，是辱沒造他的主；憐憫窮乏的，乃是尊敬主。（31。）戲笑窮人的，是辱沒造他的主；幸災樂禍的，必不免受罰。（十七 5。）憐憫貧窮的，就是借給耶和華；他的善行，耶和華必償還。（十九 17。）

二二　柔和對傷人

柔和的回答，使怒消退；傷人的言語，觸動怒氣。（十五 1。）

二三　貧而相愛對富而相恨

喫素菜，彼此相愛，強如喫肥牛，彼此相恨。（17。）有塊乾餅，大家相安，強似設筵滿屋，大家相爭。（十七 1。）

二四　安慰的舌

對乖謬的口

智慧人的舌，善吐知識；愚昧人的口，倒出愚昧。（十五 2。）安慰人的舌頭，是生命樹；舌上的乖謬，使靈憂傷。（4。）

二五　恨惡賄賂對貪圖財利

貪圖財利的，擾害己家；恨惡賄賂的，必得存活。（27。）

二六　以主為惟一朋友

對濫交朋友

濫交朋友的，自取敗壞；但有一真朋友，比弟兄更親密。（十八 24。）

二七　生命之路對死亡之路

好些箴言以生命之路與死亡之路作對比。

１　生命之路

生命之路包含敬畏主，信靠主，以及避難於主的名裏。

a　敬畏主

The simple man believes every word, but the prudent man considers his steps (14:15).

21. Graciousness to the Needyversus Oppression of the Poor

He who oppresses the poor reproaches his Maker, but he who is gracious to the needy honors Him (v. 31). Whoever mocks the poor reproaches his Maker; he who rejoices at calamity will not go unpunished (17:5). He who has pity upon a poor man lends to Jehovah, and He will repay him for his good deed (19:17).

22. Softness versus Grievousness

A soft answer turns away anger, but a grievous word stirs up anger (15:1).

23. Poverty with Love versus Wealth with Hatred

Better is a dinner of vegetables where love is, than a fattened ox and hatred with it (v. 17). Better is a dry morsel and quietness with it than a house full of feasting with strife (17:1).

24. A Soothing Tongueversus a Perverse Mouth

The tongue of the wise utters knowledge well, but the mouth of fools pours out folly (15:2). A soothing tongue is a tree of life, but perverseness in it is a breaking of the spirit (v. 4).

25. Hating of Bribes versus Being Greedy for Gain

He who is greedy for gain troubles his own house, but he who hates bribes will live (v. 27).

26. Taking the Lord as the Only Friendversus Making Many Friends

A man of many friends comes to destruction, but there is a true friend that sticks closer than a brother (18:24).

27. The Paths of Life versus the Ways of Death

A number of proverbs contrast the paths of life with the ways of death.

a. The Paths of Life

The paths of life involve fearing the Lord, trusting in the Lord, and taking refuge in the name of the Lord.

1) Fearing the Lord


He who walks in his uprightness fears Jehovah, but he who is perverse in his ways despises Him (14:2). In the fear of Jehovah is strong confidence, and his children will have a place of refuge. The fear of Jehovah is a fountain of life, that one may turn aside from the snares of death (vv. 26-27). Better is a little with the fear of Jehovah, than great treasure and turmoil with it. The fear of Jehovah is the instruction of wisdom, and humility comes before honor (15:16, 33). By lovingkindness and truth iniquity is expiated, and by the fear of Jehovah men depart from evil (16:6). The fear of Jehovah leads to life, and he who has it will lodge in contentment; he will not be visited with evil (19:23).

2) Trusting in the Lord

The plans of the heart belong to man, but the answer of the tongue is from Jehovah. A man's heart devises his way, but Jehovah directs his steps (16:1, 9). He who gives heed to the word will find good, and blessed is he who trusts in Jehovah. The lot is cast into the lap, but everything it decides is from Jehovah (vv. 20, 33). There are many devices in a man's heart, but it is the counsel of Jehovah that will stand (19:21).

3) Taking Refuge in the Name of the Lord

The name of Jehovah is a strong tower; the righteous man runs into it and is safe (18:10).

b. The Ways of Death

There is a way which seems right to a man, but the end of it is the ways of death (14:12; 16:25).

行動正直的，敬畏耶和華；行事乖僻的，卻藐視祂。（十四 2。）敬畏耶和華的，大有信靠；他的兒女，也有避難所。敬畏耶和華，就是生命的泉源，可以使人離開死亡的網羅。（26 ～ 27。）少有財寶，敬畏耶和華，強如多有財寶，煩亂不安。敬畏耶和華，是智慧的教誨；尊榮以前，必有謙卑。（十五 16，33。）因慈愛和真實，罪孽得贖；敬畏耶和華的，遠離惡事。（十六 6。）敬畏耶和華的，得著生命；他必安居知足，不遭禍患。（十九 23。）

b　信靠主

心中的籌畫在乎人；舌頭的應對，由於耶和華。人心籌算自己的道路，惟耶和華指引他的腳步。（十六 1，9。）留心訓言的，必得好處；信靠耶和華的，便為有福。籤儘可投在懷裏；定事卻由耶和華。（20，33。）人心多有計謀，惟有耶和華的籌畫，纔能立定。（十九 21。）

c　避難於主的名裏

耶和華的名，是堅固樓；義人奔入，便得安穩。（十八 10。）

２　死亡之路

有一條路人以為正，至終竟是死亡之路。（十四 12，十六 25。）



Touching the Word of God by Our New Man

Scripture Reading: Eph. 4:22-24; 6:17-18

Ephesians 4:22-24 tells us clearly that a believer in Christ has two men—the old man and the new man. The old man is of Adam through our natural birth, and the new man is of Christ by a new birth, regeneration.

LIVING A LIFE OF PUTTING OFF THE OLD MANAND PUTTING ON THE NEW MAN

According to my observation, very few believers in Christ and lovers of Christ live a life of continually putting off the old man and putting on the new man. In our daily life we mainly live an ethical life, spontaneously caring for matters of right and wrong. Those who live such an ethical life try their best to do what is right and to avoid doing what is wrong.

What kind of life do you live day by day? Is your daily life a life of the new man? In your daily living do you put off the old man and put on the new man? In your married life is it your practice to love your wife or husband by the new man or by the old man? We should not think that loving in the old man is justified by God. That kind of love is according to the law, according to the old dispensation, not according to God's New Testament economy and not according to the new creation. A brother may love his wife very much, but his love may be of the old creation, not of the new creation.

Among us in the Lord's recovery today, who is living a daily life not ethically according to right and wrong but according to the new man through putting off the old man and putting on the new man? When we say that a particular brother is a good brother, we usually mean that he is an ethical brother, that he is not wrong in any way with his wife and family, with the brothers and sisters in the church, and with the elders. Our basis for saying that he is a good brother is that he seems to be right with others. This evaluation is according to the old creation. On the other hand, we may criticize a certain brother because of his temper or his lack of patience. This criticism is based on the old creation. To evaluate and criticize others in this way indicates that we are living an ethical life according to the old man and that our daily life is not based on the new creation. Where can we find a person who is living according to the new creation?

箴言生命讀經第四篇

憑著我們的新人來摸著神的話

讀經：以弗所書 4:22-24; 6:17-18。

以弗所四章二十二至二十四節清楚告訴我們，在基督裏的信徒有兩個人－舊人和新人。舊人藉著我們天然的出生，是屬亞當的，新人藉著新生、重生，是屬基督的。

過脫去舊人，

穿上新人的生活

照著我的觀察，在基督裏的信徒以及愛基督的人，極少有人過著不斷脫去舊人，穿上新人的生活。在我們的日常生活中，我們主要是過倫理的生活，自然而然顧到對錯。那些過這樣一種倫理生活的人，盡所能要作對的事，避免作錯的事。

你天天過怎樣的生活？你的日常生活是新人的生活麼？在你的日常生活中，你脫去舊人，穿上新人麼？在你的婚姻生活中，你的實行是憑著新人或憑著舊人愛你的妻子或丈夫？我們不該以為在舊人裏愛人能得神稱義。那樣的愛是照著律法，照著舊的經綸，不是照著神新約的經綸，也不是照著新造。一位弟兄非常愛他的妻子，但他的愛也許屬舊造，不屬新造。

今天在主的恢復中，我們中間有誰過日常生活不是按著倫理，不是照著對錯，乃是照著新人，藉著脫去舊人，穿上新人？我們說某位弟兄是好弟兄，通常的意思是他是個有倫理的弟兄，他一點不虧負他的妻子和家人、召會裏的弟兄姊妹和長老。我們說他是好弟兄，是基於他似乎對別人是對的。這種評估是照著舊造。另一面，我們也許因著某位弟兄的脾氣缺少忍耐而批評他。這種批評也是根據舊造。這樣評估或批評別人，指明我們是照著舊人過倫理的生活，我們的日常生活不是基於新造。我們在那裏能找著照著新造而活的人？


The book of Ecclesiastes tells us that everything under the sun is vanity. Only the new creation is above the sun and thus is not vanity. No matter how good, how excellent, how marvelous, and how wonderful something may be, as long as it is of the old creation, it is part of the vanity of vanities under the sun.

STUDYING THE BIBLEBY THE OLD MAN AND BY THE NEW MAN

We need to have this realization when we come to the Bible. We may study the Bible either by the old man or by the new man. Many Christians study the Word in a natural way, according to their old man. When you read the Word of God, do you read it by the old man or by the new man? If we merely exercise our mind to get knowledge from the Word, we are reading it by the old man.

To read the Bible by the new man is very different. Even before coming to the Bible, a person in the new man exercises his spirit to contact the Lord. He may confess, saying, "Lord, I am sorry that I live so much in my old man, not exercising my spirit to contact You, to live by my new man, as one of Your new creation. Lord, forgive this sin." When we approach the Bible in this way, exercising our spirit, we have the deep feeling and sense that we are approaching, touching, and contacting God. By this I do not mean that the Bible is God but that in coming to the Bible we are coming to contact God.

PRAY-READING THE WORD OF GOD

When we come to the Bible to contact God, we should not only read but pray-read the Word. No matter who we are, as long as we read the Bible without praying, we are reading by the old man. To read the Bible without praying is to contact the Word by the old man. The genuine reading of the Bible by the new man can never be separated from praying.

Reading the Bible Prayerfully

The term pray-reading has been in use for less than thirty years. This does not mean, however, that before we invented this term, there was no such thing as pray-reading. Many saints have practiced the pray-reading of the Word without using this expression to describe what they were doing. A number of seeking Christians have pointed out that the best way to read the Bible is to read it prayerfully. I have read certain books which said that we should read the Bible in a prayerful way. To read the Word prayerfully actually is to pray-read the Word.

傳道書告訴我們，日光之下凡事都是虛空。惟有新造在日光之上，因此不虛空。某樣事物無論多美好，多絕佳，多美妙，多奇妙，只要是屬舊造，就是日光之下虛空之虛空的一部分。

憑著舊人或憑著新人

來研讀聖經

我們來到聖經跟前，需要有這種領悟。我們讀聖經，不是憑著舊人，就是憑著新人。許多基督徒是天然的，照著舊人研讀神的話。你讀神的話時，是憑著舊人讀，或是憑著新人讀？我們若僅僅運用心思從神的話得知識，就是憑著舊人讀。

憑著新人讀聖經則大不相同。在新人裏的人甚至在讀聖經以前，就運用他的靈接觸主。他也許認罪說，『主，很虧欠，我這麼活在我的舊人裏，沒有運用我的靈接觸你，憑著我的新人而活，作屬你新造的人。主，赦免這罪。』我們這樣就近聖經，運用我們的靈，就有極深的感覺和感受，我們是在就近、摸著並接觸神。我不是說，聖經是神；但我們來到聖經跟前，該是來接觸神。

禱讀神的話

我們來到聖經跟前接觸神，不該只是讀，乃該禱讀神的話。無論我們是誰，只要我們讀聖經而沒有禱告，我們就是憑著舊人讀。讀聖經而沒有禱告，就是憑著舊人接觸神的話。真正憑著新人讀聖經，是絕不能與禱告分開的。

用禱告讀聖經

『禱讀』這辭使用不到三十年。然而，這不是說，在我們發明這辭以前，沒有禱讀這樣的事。許多聖徒實行禱讀主話，而沒有用這辭描述他們所作的。好些尋求的基督徒曾指出，讀經上好的路就是用禱告來讀。我讀過某些書說，我們該以禱告的方式讀聖經。用禱告讀主的話，事實上就是禱讀主的話。


I can testify that long before we began to speak of pray-reading, it was my practice to read the Word with prayer. For example, I remember reading John 3:16 and praying, "O God, thank You. You loved the world so much. O God my Father, You loved me so much that You gave Your Son, the Only Begotten, to me." I had the feeling that I had touched God and that He had touched me. Through my prayer John 3:16 became Spirit and life to me.

Pray-reading by Exercising Our Spirit

My burden in these messages on Proverbs is to help you touch the Word of God by your new man, by exercising your spirit to pray-read. Pray-reading changes the Bible from letters to Spirit and life. Apart from pray-reading, the book of Proverbs is merely a collection of proverbs. But when we pray-read Proverbs, our pray-reading causes all the proverbs to become words of Spirit and life to us.

Ephesians 6:17-18 unveils the matter of pray-reading, and our invention of the term pray-reading was based on these verses. Ephesians 6:17-18 tells us to "receive the helmet of salvation and the sword of the Spirit, which Spirit is the word of God, by means of all prayer and petition, praying at every time in spirit." Here we see that we should receive the word of God not merely by exercising our mind to understand but by means of all prayer and petition, praying by exercising our spirit. Prayer is general; petition particular.

We receive the word by reading. However, to receive (read) without praying is altogether a matter in the mind. Along with our reading we must pray. When we pray-read the Word by exercising our spirit, the word in black and white immediately becomes the Spirit. In this way the Spirit and the word are one. When we read, it is a word. When we pray with the exercise of our spirit, the word becomes Spirit and life. Whenever we come to the Word we must pray, and we should pray not merely with the mind but with the spirit.

THE BIBLE BEING GOD'S BREATHING

The Bible is God's breathing. God is breathing out Himself as the word (2 Tim. 3:16a). This means that the Bible is God's exhaling. The exhaling of God in the Bible is waiting for us to inhale. When we read any verse and pray, this praying becomes our inhaling of God's breath. By this the Word becomes Spirit and life to us in our experience. If this is not our situation,

我能見證，早在我們說到禱讀以前，我就實行用禱告讀主的話。我記得當我讀約翰三章十六節時，我禱告說，『神阿，感謝你。你這麼愛世人。我的父神阿，你這麼愛我，甚至將你的兒子，就是你的獨生子賜給我。』我感覺我摸著了神，祂也摸著了我。藉著我的禱告，約翰三章十六節對我就成了靈和生命。

憑著運用我們的靈來禱讀

我在關於箴言這些信息中的負擔，是要幫助你們憑著你們的新人，憑著你們的靈禱讀，來摸著神的話。禱讀使聖經從字句變為靈和生命。若沒有禱讀，箴言就僅僅是格言的彙集。但我們禱讀箴言，我們的禱讀就使所有的箴言對我們成為靈和生命。

以弗所六章十七至十八節揭示禱讀這事，我們發明禱讀這辭的根據，就是這二節經文。以弗所六章十七至十八節告訴我們：﹃要藉著各樣的禱告和祈求，接受救恩的頭盔，並那靈的劍，那靈就是神的話；時時在靈裏禱告。﹄這裏我們看見，我們接受神的話，不僅僅該憑著運用我們的心思來領會，也該藉著各樣的禱告和祈求，憑著運用我們的靈來禱告。禱告是一般的；祈求是專一的。

我們是藉著讀來接受話。然而，只接受（讀）而沒有禱告，全然是在心思裏。隨著我們的讀，我們必須禱告。我們憑著運用我們的靈來禱讀主話，字句的話立刻成為靈。這樣，靈與話就是一。當我們讀的時候，那是話。當我們運用我們的靈禱告，話就成為靈和生命。每當我們來到主的話跟前，我們必須禱告，而我們的禱告不僅僅要用心思，也該用靈。

聖經是神的呼出

聖經乃是神的呼出。神將祂自己當作話呼出來。（提後三 16 上。）這就是說，聖經是神的呼出。神在聖經裏呼出來，等著我們吸入。我們讀任何經文而禱告的時候，這禱告就成為我們的吸入。藉此在我們的經歷中，話對我們就成了靈和生命。我們的情形


then even in our reading of the Bible we are not in the new man but are still in the old man.

COMING TO THE WORD OF GODNOT TO BECOME PERFECT BY CULTIVATING THE SELF

BUT TO RECEIVE NOURISHMENTAND ENLIGHTENMENT BY PRAYING IN SPIRIT

We have pointed out that in Proverbs there are many detailed precepts for man to live a proper human life and that every precept is a gem. Even if a person accepts all these gems and is successful in keeping them, he will only build up himself to be a perfect man by cultivating the self. But the Lord Jesus said that whoever would follow Him must deny himself (Matt. 16:24).

In their reading of the Proverbs and even of the entire Bible, many Christians receive only teachings, admonitions, exhortations, proverbs, and precepts to cultivate their self and to build up the natural man, who has been fully condemned by God. We must learn to come to the Word of God as those who are approaching God, not to receive proverbs and teachings but to receive nourishment and enlightenment, so that we may know that, according to God, we should always be conformed to the death of Christ by the power of His resurrection (Phil. 3:10), which is the consummated Spirit, who is the reality of the resurrection of Christ.

A certain teaching in the Bible may be very good, but we should not take it as something to cultivate our self and build up our natural man. We must reject self-cultivation and condemn the building up of the natural man. We need to turn the Bible from a book that teaches us to cultivate the self and to build up the natural man to a book that is full of life, spirit, spiritual nourishment, and spiritual enlightenment. This will tear down our self, break our natural man, and supply us with the consummated Spirit of the Triune God. Then we will live a life not by our natural man, by our old man, and by our self but by the Lord Jesus, who is our life and person living in our spirit.

We need to learn to exercise our spirit every day in our daily life, especially in our Bible study. We need to turn ourselves from the mind to the spirit by praying in our spirit. If we come to the Bible in this way, we will be touching the Word by the new man and it will become to us a book of Spirit and life.

若不是這樣，那麼甚至在讀聖經時，我們也不在新人裏，乃在舊人裏。

來到神的話跟前，

不是要修養自己而成為完全，

乃是要在靈裏禱告

接受滋養和光照

我們已指出，箴言裏有許多叫人過正確人生的詳細教訓，每個教訓都是珠寶。即使人接受這一切珠寶，並且成功的持守這些珠寶，他也不過是憑著修養自己而建立自己成為完全人。但主耶穌說，無論誰要跟從祂，就必須否認己。（太十六 24。）

許多基督徒讀箴言，甚至讀全本聖經時，只接受教訓、警戒、勸勉、格言和訓辭，以修養自己，並建立完全被神定罪的天然人。我們來到神的話跟前，必須學習作就近神的人，不是要接受格言和教訓，乃是要接受滋養和光照，使我們認識，我們該照著神，一直憑著基督復活的大能，就是終極完成的靈，也就是基督復活的實際，模成祂的死。（腓三 10。）

聖經裏的某種教訓也許非常好，但我們不該接受作為修養我們自己，並建立我們天然人的東西。我們必須棄絕修養自己，並且定罪建立天然的人。我們需要將聖經從教導我們修養自己並建立天然人的書，轉為滿了生命、靈、屬靈滋養、和屬靈光照的書。這要拆毀我們的己，破碎我們天然的人，並以三一神終極完成的靈供應我們。這樣，我們過生活，就不是憑著我們天然的人、我們的舊人、和我們的己，乃是憑著主耶穌，就是活在我們靈裏的生命和人位。

我們需要學習每天在日常生活中運用我們的靈，尤其是在我們研讀聖經時。我們需要憑著在我們的靈裏禱告，將自己從心思轉向靈。我們若這樣來到聖經跟前，就會憑著新人來摸主的話，聖經對我們就成了一本生命和靈的書。




Scripture Reading: Proverbs 10—30

In this message we will consider more of the detailed precepts for man to live a proper human life. Each of these precepts is a gem in Proverbs.

B. Admonitions and Teachings

Chapters twenty through twenty-nine contain many admonitions and teachings.

1. Concerning Gluttonousness,Wine-loving, and Pleasure-loving

Wine is a mocker, strong drink a brawler; and whoever errs by it is not wise (20:1). He who loves pleasure will be a poor man; he who loves wine and oil will not be rich (21:17). Do not be among those who get drunk with wine, among gluttonous eaters of flesh; for the drunkard and the glutton will come to poverty, and drowsiness will clothe them with rags (23:20-21). When you sit to eat with a ruler, consider carefully who is before you; and put a knife to your throat if you are a man of great appetite. Do not desire his delicacies, for they are deceitful food. Do not eat the bread of one who is envious, and do not desire his delicacies; for as he thinks within himself, so he is. He says to you, "Eat and drink"; but his heart is not with you. You will vomit up the morsel which you have eaten, and waste your pleasant words (vv. 1-3, 6-8). Verses 29 through 35 say, "Who has woe? Who has sorrow? Who has contentions?/Who has complaining? Who has wounds without cause? Who has redness of eyes?/Those who linger late over wine,/Those who go to seek out mixed wines. / Do not look upon the wine when it is red,/When it sparkles in the cup,/When it goes down smoothly;/In the end it bites like a serpent,/And stings like an adder./Your eyes will see strange things,/And your heart will utter perverse things;/And you will be like one who lies down while at sea,/Or like one who lies down at the top of a mast./They struck me, but I was not hurt;/They beat me, but I did not feel it;/When will I awake? I will seek another drink."

2. Concerning Anger and Strife

箴言生命讀經第五篇

過正確人生的

詳細教訓（二）


在本篇信息中，我們要更多來看過正確人生的詳細教訓。在箴言裏，這些教訓的每一個都是珠寶。

貳　警戒與教訓

二十至二十九章包含許多警戒與教訓。

一　關於貪食、

好酒、宴樂

酒能使人笑鬧，濃酒使人喧嚷；凡因酒錯誤的，都無智慧。（二十1。）愛宴樂的，必成為窮乏人；貪酒愛脂油的，必不富足。（二一 17。）好飲酒的，好喫肉的，不要與他們來往。因為好酒貪食的，必致貧窮；好睡覺的，必穿破爛衣服。（二三20 ～ 21。）你若與官長坐席進食，要留意在你面前的是誰；你若是貪食的，就當拿刀放在喉嚨上。不可貪戀他的美食，因為是騙人的食物。不要喫嫉妒之人的飯，也不要貪他的美食。因為他心怎樣思量，他為人就是怎樣；他雖對你說，請喫，請喝；他的心卻與你相背。你所喫的那點食物，必吐出來；你所說的美言，都是白費。（1～ 3，6～ 8。）二十九至三十五節說，『誰有禍患？誰有憂愁？誰有爭執？誰有怨言？誰無故受傷？誰眼目紅赤？就是那流連飲酒，常去尋找調和酒的人。你不可只看酒發紅，在杯中閃爍，喝下舒暢；終久要咬你如蛇，刺你如毒蛇。你眼必看見異怪的事，你心必發出乖謬的話。你必像躺在海中，或像臥在桅杆頂上。你必說，人打我，我卻未受傷；人鞭打我，我不覺得；我幾時清醒？我仍要再去尋酒。』

二　關於怒氣與爭競


It is an honor for a man to keep away from strife, but every fool rushes headlong into it (20:3). Do not go out hastily to strive; otherwise what will you do in the end, when your neighbor puts you to shame? (25:8). For lack of wood the fire goes out, and where there is no whisperer, contention quiets down. As charcoal to hot embers and wood to fire, so is a contentious man to kindle strife (26:20-21). A fool utters all his anger, but a wise man holds it back. An angry man stirs up contention, and a furious man abounds in transgression (29:11, 22).

3. Concerning Sin

Who can say, I have made my heart clean; I am pure from my sin? (20:9). He who covers his transgressions will not prosper, but whoever confesses and forsakes them will obtain mercy (28:13). Proverbs 28:13 is a good verse. We should ask the Lord to help us not to cover our transgressions but to confess and forsake them. In 22:8 we are told that he who sows injustice will reap iniquity, and the rod of his wrath will fail.

4. Concerning Falsehood and Perverseness

Differing weights and differing measures, both of them are an abomination to Jehovah. Differing weights are an abomination to Jehovah, and false scales are not good (20:10, 23). Thorns and snares are in the way of the perverse; he who guards his soul will keep far from them (22:5). The bread of falsehood is sweet to a man, but afterward his mouth will be filled with gravel (20:17).

5. Concerning Pride, Self-trusting, Self-boasting, and Self-honoring

Proverbs 21:24 says that Proud, Haughty, Scorner are the names of him who works in the arrogance of pride. A man's pride will bring him low, but he who is of a lowly spirit will obtain honor (29:23). He who trusts in his own heart is a fool, but he who walks wisely will be delivered (28:26). Do not boast about tomorrow, for you do not know what a day may bring forth. Let another praise you, and not your own mouth; a foreigner, and not your own lips (27:1-2). Do not claim honor for yourself in the presence of the king, and do not stand in the place of great men; for it is better that it is said to you, "Come up here," than that you should be put lower in the presence of the noble, whom your eyes have seen (25:6-7).

遠離紛爭，是人的尊榮；愚妄人都愛爭鬧。（二十 3。）不要冒失出去與鄰舍爭競，免得至終被他羞辱，你要怎麼辦呢？（二五8。）缺了柴，火就熄滅；無人傳耳語，紛爭便止息。好爭競的人煽惑爭端，就如餘燼加炭，火上加柴一樣。（二六 20 ～ 21。）愚昧人怒氣全發；智慧人忍氣含怒。好生氣的人，挑啟紛爭；暴怒的人，多有過犯。（二九 11，22。）

三　關於罪

誰能說，我潔淨了我的心，我是純淨無罪的？（二十 9。）遮掩自己罪過的，必不亨通；承認並離棄罪過的，必蒙憐憫。（二八 13。）二十八章十三節是很好的一節。我們該求主幫助我們不遮掩自己的罪過，而要承認並離棄罪過。二十二章八節告訴我們：撒播不義的，必收罪孽，他逞怒的杖，也必廢掉。

四　關於虛假與乖僻

兩樣的法碼，兩樣的升斗，都為耶和華所憎惡。兩樣的法碼，為耶和華所憎惡；虛假的天平，也為不善。（二十 10，23。）乖僻人的路上，有荊棘和網羅；護衛自己性命的，必遠離這些。（二二 5。）以虛謊得來的食物，人覺甘甜，但後來必滿口沙石。（二十 17。）

五　關於驕傲、自是、

自誇並自尊

二十一章二十四節說，心驕氣傲的，名叫褻慢人；他行事狂妄驕傲。人的驕傲，必使他卑下；靈裏謙卑的，必得尊榮。（二九 23。）心中自恃的，是愚昧人；憑智慧行事的，必蒙拯救。（二八 26。）不要為明日自誇，因為一日要生何事，你尚且不能知道。要別人誇獎你，不可用口自誇；等外人稱讚你，不可用嘴自讚。（二七 1 ～ 2。）不要在王面前妄自尊大，不要擅自站在尊大之人的位上。寧可有人說，請你上來，強如在你覲見的顯貴面前，叫你退下。（二五 6～ 7。）


6. Concerning Seeking One's Own Glory

Have you found honey? Eat only what you need, lest you become filled up with it and vomit it. It is not good to eat much honey, nor is it glory for men to search out their own glory (vv. 16, 27).

7. Concerning Slothfulness and the Love of Sleep

The sluggard will not plow because of winter, therefore he will beg in harvest and have nothing. Do not love sleep, or else you will come to poverty; open your eyes, and be satisfied with bread (20:4, 13). The sluggard says, "There is a lion outside! I will be slain in the streets!" (22:13). The drunkard and the glutton will come to poverty, and drowsiness will clothe them with rags (23:21). Proverbs 24:30-34 says, "I passed by the field of the sluggard,/And by the vineyard of the man lacking sense;/And there it was, all overgrown with thorns;/Its surface was covered with nettles,/And its stone wall was broken down./When I looked, I considered it;/I saw it and received instruction:/A little sleep, a little slumber,/A little folding of the hands to rest,/And your poverty will come upon you like a robber,/And your want, like an armed man." The sluggard says, "There is a roaring lion on the way; a lion is in the streets!" As the door turns upon its hinges, so does the sluggard upon his bed. The sluggard buries his hand in the dish; he gets weary by bringing it to his mouth again. The sluggard is wiser in his own eyes than seven men who can answer discreetly (26:13-16). The desire of the sluggard puts him to death, for his hands refuse to work (21:25).

8. Concerning Becoming a Surety

Proverbs 20:16 says, "Take his garment when he becomes a surety for a stranger, and hold the pledge when he becomes surety for foreigners." Do not be one of those who give their hand as a pledge, or one of those who are a surety for debts. If you have nothing with which to pay, why should your bed be taken away from under you? (22:26-27). Take the garment of him who is surety for a stranger, and hold one in pledge who is surety for a foreign woman (27:13).

9. Concerning the Mouth and Tongue

Whoever guards his mouth and his tongue keeps his soul from troubles (21:23). He who goes about as a gossip reveals secrets; therefore do not associate with one who opens his lips wide (20:19). Proverbs 29:20 says, "Do you see a man who is hasty in his words?/

六　關於尋求自己的榮耀

你得了蜜麼？只要喫彀就好，恐怕你過飽就嘔吐出來。喫蜜過多，是不好的，探究自己的榮耀，也是不榮耀的。（16，27。）

七關於懶惰與貪睡

懶惰人因冬寒不肯耕種，到收割的時候，他必討飯，一無所有。不要貪睡，免致貧窮；眼要睜開，就可喫飽。（二十 4，13。）懶惰人說，外頭有獅子！我在街上，必被殺害！（二二 13。）好酒貪食的，必致貧窮；好睡覺的，必穿破爛衣服。（二三 21。）二十四章三十至三十四節說，『我經過懶惰人的田地，無知人的葡萄園；只見長滿荊棘，地面蓋滿刺草，石牆也坍塌了。我看了就留心思想，我看著就得了訓誨：再睡片時，打盹片時，抱著手躺臥片時，你的貧窮，就必如強盜速來；你的缺乏，必如拿兵器的人來到。』懶惰人說，道上有吼叫的獅子，街上也有獅子！懶惰人在床上翻動，就如門在樞紐轉動。懶惰人放手在盤子裏，就是向口撤回，也覺得疲累。懶惰人看自己，比七個善於應對的人更有智慧。（二六 13 ～ 16。）懶惰人的心願，將他害死，因為他手不肯作工。（二一 25。）

八　關於作保

箴言二十章十六節說，『誰為陌生人作保，就拿誰的衣服；誰為外人保證，就向誰取抵押。』不要與人擊掌擔保，也不要為欠債的作保。你若沒有甚麼償還，何必使人奪去你睡臥的床呢？（二二 26 ～27。）誰為陌生人作保，就拿誰的衣服；誰為外女作保，誰就承擔。（二七 13。）

九關於口舌

謹守口與舌的，保守自己免受災難。（二一 23。）往來傳閒話的，洩漏祕密，所以大張其嘴的，不可與他結交。（二十 19。）二十九章二十節說，『你見言語急躁的人麼？愚


There is more hope for a fool than for him." It is a snare to a man to rashly say, "It is holy," and after making the vows to begin to consider (20:25).

10. Concerning Fools

Like snow in summer and like rain in harvest, so honor is not fitting for a fool. Like the sparrow in its fluttering, like the swallow in its flying, so a curse without cause does not alight. A whip for the horse! A bridle for the donkey! And a rod for the back of fools! Do not answer a fool according to his folly, lest you also be like him. Answer a fool according to his folly, lest he be wise in his own eyes. He who sends a message by the hand of a fool cuts off his own feet and drinks violence. Like the legs of the lame which hang down, so is a proverb in the mouth of fools. Like one who binds a stone in a sling, so is he who gives honor to a fool. Like a thorn that goes up into the hand of a drunkard, so is a proverb in the mouth of fools. Like an archer who wounds everyone, so is he who hires a fool or who hires those who pass by. Like a dog that returns to its vomit is a fool who repeats his folly. Do you see a man who is wise in his own eyes? There is more hope for a fool than for him (26:1-12).

11. Concerning Contentious Women

A continual dripping on a very rainy day and a contentious woman are alike. He who would restrain her restrains the wind, and grasps oil with his right hand (27:15-16). It is better to dwell in a corner of a housetop than in a house shared with a contentious woman. It is better to dwell in a desert land than with a contentious and vexing woman (21:9, 19; 25:24).

12. Concerning Strange Women and Harlots

The mouth of strange women is a deep pit; he with whom Jehovah is indignant will fall in there (22:14). For a harlot is a deep pit, and an adulteress is a narrow well. Indeed, she lies in wait as a robber, and increases the number of the treacherous among men (23:27-28). He who keeps company with harlots wastes his substance (29:3b).

13. Concerning Riches

An inheritance gained hurriedly at the beginning will not be blessed in the end (20:21). A faithful man will abound with blessings, but he who makes haste to be rich will not go unpunished. A man who is envious hastens after wealth, and does not know that want will come upon him (28:20, 22). Proverbs 23:4-5 says, "Do not weary yourself to become rich; /Cease from your

昧人比他更有指望。人冒失說，這是聖物，許願之後纔重新考慮，就是自陷網羅。』（二十 25。）

十　關於愚昧人

愚昧人得尊榮，就像夏天落雪，收割時下雨，都不相宜。麻雀鼓翅，燕子飛翔，照樣，無故的咒詛也必不臨到。鞭子是為打馬，嚼環是為勒驢，刑杖是為打愚昧人的背。不要照愚昧人的愚妄話回答他，免得你像他一樣。要照愚昧人的愚妄話回答他，免得他自以為有智慧。藉愚昧人的手傳信的，是砍斷己腳，吞飲強暴。箴言在愚昧人的口中，就像瘸子的腳，空懸無用。將尊榮給愚昧人的，就像人把石子綁在甩石器上。箴言在愚昧人的口中，就像荊棘刺入醉漢的手。雇愚昧人的，與雇過路人的，就像射傷每個人的弓箭手。愚昧人重複愚妄事，就像狗轉過來喫自己所吐的。你見自以為有智慧的人麼？愚昧人比他更有指望。（二六 1 ～ 12。）

十一　關於爭吵的婦人

大雨之日連連滴漏，和吵鬧的婦人一樣。想要阻止她的，便是阻止風，也是右手抓油。（二七 15 ～ 16。）寧可住在房頂角落，不與爭吵的婦人同住寬闊之屋。寧可住在曠野，不與爭吵使氣的婦人同住。（二一9，19，二五 24。）

十二　關於陌生婦人與妓女

陌生婦人的口是深坑，耶和華所惱怒的，必陷在其中。（二二 14。）妓女是深坑，淫婦是窄阱。她埋伏好像強盜，她使人中多有奸詐的。（二三 27 ～ 28。）與妓女結交的，浪費貲財。（二九 3下。）

十三　關於財富

起初速得的產業，終久卻不是福。（二十 21。）忠信的人必多得福，想要急速發財的，不免受罰。嫉妒的人想要急速發財，卻不知窮乏就要臨到。（二八 20，22。）二十三章四至五節說，『不要勞碌求富；不要有這樣的思


consideration of it./When you set your eyes upon it, it is gone;/For wealth certainly makes itself wings, /Like an eagle that flies toward heaven." The getting of treasures by a lying tongue is a fleeting vapor, a snare of death. All day long one covets greedily, but the righteous man gives and does not hold back (21:6, 26). The ruler who lacks understanding is also a great oppressor, but he who hates unjust gain will prolong his days (28:16). A good name is to be chosen rather than great riches, and favor is better than silver and gold (22:1). Better is a poor man who walks in his integrity than he who is perverse in his ways though he is rich (28:6).

14. Concerning Truth, Wisdom, and Knowledge

There is gold and an abundance of corals, but the lips of knowledge are a precious jewel (20:15). In 24:13-14 the writer says, "My son, eat honey, for it is good,/And the drippings from the honeycomb, which are sweet to your taste:/Know that wisdom is such for your soul;/If you find it, then there will be a latter end,/And your hope will not be cut off." Through wisdom a house is built, and by understanding it is established, and by knowledge the rooms are filled with all precious and pleasant riches (vv. 3-4). Whoever loves wisdom makes his father glad (29:3a). Proverbs 23:23 charges us, saying, "Buy truth, and do not sell it;/Buy wisdom and instruction and understanding." Verse 19 says, "Listen, my son, and be wise,/And direct your heart in the way."

15. Concerning Forbearance and Softness

By forbearance a ruler may be persuaded, and a soft tongue can break the bone (25:15).

16. Concerning Working

Proverbs 22:29 says, "Do you see a man skilled in his work?/He will stand before kings;/He will not stand before obscure men." The plans of the diligent lead only to plentifulness, but everyone who is hasty comes only to want (21:5).

17. Concerning Correcting the Children

Foolishness is bound up in the heart of a child; but the rod of correction will drive it far from him (22:15). The rod and reproof give wisdom, but a child left to himself brings shame to his mother (29:15). Proverbs 23:13-14 says, "Do not withhold correction from a child;/If you beat him with the rod, he will not die./If you beat him with the rod,/You will deliver his soul from Sheol." Proverbs 22:6 charges us to train up a child according

慮。你定睛在錢財上，錢財就不見了；因錢財必長翅膀，如鷹向天飛去。』用說謊之舌得財富，是飛逝的浮雲，死亡的網羅。有人終日貪得無饜，但義人施捨而不吝惜。（二一 6，26。）昏君必多行暴虐；恨惡不義之財的，必延長年日。（二八 16。）選擇美名，勝過選擇大財；恩寵強如金銀。（二二 1。）行為純正的窮乏人，勝過行事乖僻的富足人。（二八 6。）

十四　關於真理、智慧和知識

雖有金子和許多珊瑚，惟有知識的嘴，纔是貴重的珍寶。（二十 15。）在二十四章十三至十四節，作者說，『我兒，你要喫蜜，因為是好的，喫蜂房下滴的蜜，便覺甘甜。要知道，智慧之於你心，也是如此；你若找著，必有好結局，你的指望，也不至斷絕。』房屋是憑智慧得建造，因聰明得堅立；又因知識，房間充滿各樣寶貴美好的財物。（3 ～ 4。）愛慕智慧的，使父親快樂。（二九 3 上。）二十三章二十三節囑咐我們，說，『你當買真理，不可出賣；要買智慧、訓誨和聰明。』十九節說，『我兒，你要聽，要有智慧，好在正道上引導你的心。』

十五關於忍耐與柔和

恆久忍耐，可以勸動君王；柔和的舌頭，能折斷骨頭。（二五 15。）

十六　關於作事

二十二章二十九節說，『你看見辦事練達的人麼？他必站在君王面前，必不站在下賤人面前。』殷勤人的籌畫，足致豐裕；行事急躁的，都必缺乏。（二一 5。）

十七　關於管教孩童

愚妄困住孩童的心，用管教的杖可以遠遠趕除。（二二 15。）杖打和責備，能賦與智慧；放縱的兒子，使母親羞愧。（二九 15。）二十三章十三至十四節說，『不可不管教孩童；你用杖打他，他必不至於死。你要用杖打他，就可以救他的魂免下陰間。』二十二章六節囑咐我們：『教養孩


童，循他當行的道，就是到老他也不偏離。』最終，二十九章十七節勸戒我們，說，『管教你的兒子，他就使你得安息；也必使你心裏喜悅。』

十八　關於鞭打責備

鞭傷除淨人的邪惡；責打能入人的心腹。（二十 30。）人屢次受責罰，仍然硬著頸項，他必頃刻破敗，無法可救。（二九 1。）

十九　關於禱告

塞耳不聽窮人哀求的，他將來呼籲，也不蒙應允。（二一 13。）轉耳不聽律法的，他的禱告也為可憎。（二八 9。）

二十　關於獻祭

行事公義公正，比獻祭更蒙耶和華悅納。惡人的祭物是可憎的，何況他存著惡意來獻！（二一 3，27。）

二一　關於人的稱讚

鼎為煉銀，爐為煉金，人的稱讚也試煉他。（二七 21。）

二二　關於與人交往

好生氣的人，不可與他為友；暴怒的人，不可與他來往。（二二24。）不要與反覆無常的人結交。（二四 21 下。）往來傳閒話的，洩漏祕密，所以大張其嘴的，不可與他結交。（二十 19。）謹守律法的，是聰明之子；與貪食的人作伴的，卻羞辱父親。（二八 7。）

to the way he should go; even when he is old, he will not depart from it. Finally, 29:17 admonishes us, saying, "Correct your son, and he will give you rest;/He will also give delight to your soul."

18. Concerning Stripes and Reproof

Stripes that wound purge away evil, and strokes reach the innermost parts of the inner being (20:30). He who hardens his neck after being often reproved will suddenly be broken beyond remedy (29:1).

19. Concerning Prayers

Whoever closes his ear to the cry of the poor man also will cry and will not be heard (21:13). He who turns away his ear from hearing the law, even his prayer is an abomination (28:9).

20. Concerning Sacrifice

To do righteousness and justice is more acceptable to Jehovah than sacrifice. The sacrifice of the wicked is an abomination; how much more when he brings it with evil intent! (21:3, 27).

21. Concerning the Praise from Man

The refining pot is for silver and the furnace for gold, and a man is tried by the praise given him (27:21).

22. Concerning Association with Others

Make no friendship with a man who is given to anger, and with a wrathful man do not go (22:24). Do not associate with those who are given to change (24:21b). He who goes about as a gossip reveals secrets; therefore do not associate with one who opens his lips wide (20:19). Whoever keeps the law is an understanding son, but he who is a companion of gluttons shames his father (28:7).



Coming to Proverbsto Cultivate Our Regenerated New Man

Scripture Reading: Eph. 4:22-24; Gal. 2:20; 2 Tim. 3:16a; Eph. 6:17-18a

In this message I would like to give a word concerning the proper way to come to the book of Proverbs.

FIVE MATTERS REVEALED IN THE BIBLE

God

The Bible first reveals God (Gen. 1:1). The whole universe is a mystery, and the center of this mystery is God. God created the heavens and the earth. Without God nothing would exist.

The Word

The second thing the Bible shows us is God's speaking, God's word. Hebrews 1:1-2a says, "God, having spoken of old in many portions and in many ways to the fathers in the prophets, has at the last of these days spoken to us in the Son." Thus, in the Bible we first have God, and then we have God's speaking, the word that proceeds out of His mouth.

The Word Becoming Flesh

Genesis 1:1 says, "In the beginning God created," and John 1:1 says, "In the beginning was the Word." This Word became flesh (v. 14). First is God, then the Word, and then the Word became flesh.

We are accustomed to saying that God was incarnated. However, it may be more precise to speak of the Word becoming flesh. This Word-become-flesh is Christ in the flesh as the embodiment of God. Now we have three: God, the Word, and Christ in the flesh. The Word, Christ the Son of God, became flesh.

The Life-giving Spirit

Fourth, the Son of God in the flesh as the Word became the life-giving Spirit (1 Cor. 15:45b). Therefore, we have God, the Word, Christ in the flesh, and the Spirit.

The Spirit Being the Word

箴言生命讀經第六篇

讀箴言培養

我們重生的新人

讀經：以弗所書 4:22-24，加拉太書2:20，提摩太後書 3:16 上，以弗所書 6:17-18 上。

在本篇信息中，我要說到讀箴言正確的路。

聖經啟示五件事

神

聖經首先啟示神。（創一 1。）整個宇宙是個奧祕，這奧祕的中心乃是神。神創造天地。若沒有神，就沒有甚麼能存在。

話

聖經給我們看見的第二件事是神的說話，神的話。希伯來一章一至二節上半說，『神既在古時，藉著眾申言者，多分多方向列祖說話，就在這末後的日子，在子裏向我們說話。』因此，聖經裏首先有神，然後有神的說話，就是從祂口中所出的話。

話成為肉體

創世記一章一節說，『起初神創造，』約翰一章一節說，『太初有話。』這話成了肉體。（14。）首先是神，然後是話，再後話成了肉體。

我們習慣說神成為肉體；然而，說話成為肉體也許更準確。這話成肉體的一位，就是在肉體裏的基督，作神的具體化身。現在有三樣：神、話、在肉體裏的基督。話，就是神的兒子基督，成了肉體。

賜生命的靈

第四，在肉體裏神的兒子，就是話，成了賜生命的靈。（林前十五 45下。）所以，有神、話、在肉體裏的基督和那靈。

那靈就是話


Ephesians 6:17 says, "Receive..the sword of the Spirit, which Spirit is the word of God." According to the Greek grammar, which in this verse refers not to sword but to Spirit, indicating that the Spirit is the word. This corresponds to Christ's word in John 6:63: "The words which I have spoken to you are spirit and are life." Hence, we have God, the Word, Christ in the flesh as the embodiment of the Word, the Spirit, and the word again.

Five Factors Which Are NowMingled with the Regenerated Human Spirit

In the book entitled The God-men, I pointed out that the Bible shows us the God-men, the new man, the new creation, the Body of Christ, and the New Jerusalem. Here I would point out that all of these issue from God, the Word, Christ as the embodiment of the Word, the Spirit, and the Spirit as the word. Without these five things as the factors, we cannot have the God-men, the new man, the new creation, the Body of Christ, and the New Jerusalem. Furthermore, these five factors are one. God is the Word; the Word is Christ; Christ is the Spirit; and the Spirit is the word. Today all these five are in our regenerated human spirit and are even mingled with our spirit as one spirit (1 Cor. 6:17).

THE BOOK OF PROVERBSNOT BEING THE WORD DIRECTLY FROM GOD

The book of Proverbs is recorded in the Word of God, but it is not the word directly from God. Rather, it is the word of many wise men, especially Solomon. In the same way, most of the Bible is not the word of God directly. However, much of the Old Testament is God's speaking, such as Genesis 1:3, where God said, "Let there be light." Although Proverbs is a book in the Bible, when we contact it by our natural man, it is not the word of God to us.

THE WORD BECOMING SPIRIT AND LIFE TO USTHROUGH THE EXERCISE OF OUR SPIRIT

In 1 Corinthians 7:25a Paul said concerning marriage, "I have no commandment of the Lord, but I give my opinion." Here Paul says clearly that what he is about to speak is not the word of God but his opinion. In verse 40 he went on to say, "But I think that I also have the Spirit of God." This is an illustration of the fact that the Bible is full of human words, the words of the people of God. These words are the word of God because they are in the Bible, and the Bible is God's breathing (2 Tim. 3:16a), God's exhaling of Himself.

以弗所六章十七節說，『接受…那靈的劍，那靈就是神的話。』照著希臘文法，本節指明那靈就是話。這符合基督在約翰六章六十三節的話：『我對你們所說的話，就是靈，就是生命。』因此，有神、話、在肉體裏的基督作話的具體化身、那靈，和再一次的話。

現今與人重生之靈

調和的五個因素

在『神人』一書裏，我指出聖經給我們看見神人、新人、新造、基督的身體和新耶路撒冷。這裏我要指出，這一切都是出自神、話、基督作話的具體化身、那靈、以及是話的那靈。沒有這五樣東西作因素，我們就無法有神人、新人、新造、基督的身體和新耶路撒冷。不但如此，這五個因素乃是一。神就是話；話就是基督；基督就是那靈；那靈就是話。今天這五樣都在我們重生的靈裏，甚至與我們的靈調和為一靈。（林前六 17。）

箴言不是

直接從神來的話

箴言這卷書雖然記載在神的話裏，但不是直接從神來的話，而是許多智慧人的話，尤其是所羅門的話。同樣，聖經多半不是神直接的話。然而，舊約有許多是神的說話，如創世記一章三節，那裏神說，『要有光。』雖然箴言是聖經裏的一卷，但我們若憑著天然的人來接觸，箴言對我們就不是神的話。

藉著運用我們的靈，

話對我們就成為靈和生命

在林前七章二十五節上半，保羅說到婚姻：『我沒有主的命令，但我…題出我的意見。』這裏保羅清楚的說，他所要說的不是神的話，乃是他的意見。在四十節他繼續說，『但我想我也有神的靈了。』這說明一個事實：聖經滿了人的話，就是神子民的話。但這些話也是神的話，因為這些是在聖經裏，而聖經是神的呼出，（提後三 16 上，）就是神將祂自己呼出來。


When we come to contact the word in the Bible by our natural man, by our mind, it is not the word of God to us. But when we come to the Bible by exercising our spirit to contact God, the word becomes the Spirit. This should be our experience as we read the book of Proverbs. The words in this book are the words of wise men, but when we contact these words by exercising our spirit in the spirit of prayer, every word becomes spirit and life to us. It is crucial that we all see this.

OUR NEED TO HAVE THE PROPER, SPIRITUAL PROVERBS

FOR THE CULTIVATION OF OUR REGENERATED NEW MAN

As believers in Christ, we are no longer the old man—we are the new man. However, no matter how new we may be, we still have our humanity. Instead of casting away our created humanity, God regenerated this humanity. Yes, Christ crucified, terminated, the fallen old man, but He regenerated, germinated, our God-created humanity with God's life.

Our Resurrected Humanity

Resurrection follows crucifixion, and without resurrection there can be no regeneration (1 Pet. 1:3). What Christ terminated on the cross was the fallen humanity, the fallen old man, yet the God-created humanity remained to be resurrected. In resurrection the divine element uplifted the regenerated humanity. Now after we have been regenerated to be a new man, we still have our humanity, but it is a resurrected, regenerated humanity.

Because this is a difficult matter for believers to understand, we need to have a clear vision concerning the old man and the new man. On the one hand, our old, fallen humanity has been terminated in Christ's crucifixion; on the other hand, our God-created humanity has been germinated, regenerated, through Christ's resurrection. Thus, we have been terminated and also germinated. The humanity which we have today is not the old, terminated, fallen humanity but the new, germinated, uplifted humanity.

The Crucified "I" and the Regenerated "I"

In the first part of Galatians 2:20 Paul says, "I am crucified with Christ; and it is no longer I who live." If we pay attention only to this part of the verse, we may think that Paul is saying that his humanity has been altogether terminated, for he says, "It is no longer I who live, but it is Christ who lives." But where and in whom does Christ live? Paul answers

我們若憑著天然的人，憑著心思來接觸聖經裏的話，這話對我們就不是神的話。但我們若運用靈來到聖經跟前接觸神，話就成為那靈。我們讀箴言時，這該是我們的經歷。這卷書裏的話是智慧人的話，但我們若在禱告的靈裏，運用靈來接觸這些話，每句話對我們就都成為靈和生命。我們眾人看見這點，是很重要的。

我們需要有正確、屬靈的箴言，

以培養我們重生的新人

我們在基督裏的信徒不再是舊人－我們乃是新人。然而，無論我們多麼新，我們仍有我們的人性。神沒有撇棄我們受造的人性，乃是重生這人性。不錯，基督釘死、了結了墮落的舊人，但祂用神的生命重生我們由神所造的人性，使其有新生的起頭。

我們復活的人性

復活是在釘死以後；若沒有復活，就無法有重生。（彼前一 3。）基督在十字架上所了結的，是墮落的人性，墮落的舊人，但神所造的人性仍要復活。在復活裏，神聖的元素拔高重生的人性。現今我們重生成為新人以後，仍有我們的人性，但這是復活、重生的人性。

因為這是信徒很難領會的事，我們就需要有關於舊人和新人的清楚異象。一面，我們老舊、墮落的人性，在基督的釘死裏已被了結；另一面，我們由神所造的人性，藉著基督的復活，有了新生的起頭，得了重生。因此，我們已被了結，也有了新生的起頭。今天我們所有的人性，不是老舊、被了結、墮落的人性，乃是新的、有新生起頭、拔高的人性。

釘死的『我』和重生的『我』

在加拉太二章二十節上半保羅說，『我已經與基督同釘十字架；現在活著的，不再是我。』我們若只留意經文這部分，也許以為保羅在說，他的人性已全然被了結，因為他說，『現在活著的，不再是我，乃是基督。』但基督活在那裏，活在誰裏面？保羅答覆這


this question when he says, "Christ..lives in me." Furthermore, Paul immediately goes on to say, "And the life which I now live in the flesh I live in faith." First, Paul declares, "I am crucified..it is no longer I who live," but then he says, "I live." The crucified "I" is the old "I." The "I" who lives is the new, regenerated "I," the regenerated humanity.

Coming to Proverbs to Cultivate Our New Man

Now we can understand the place that Proverbs should have in our Christian life. Because we still have our humanity, we need the proper, spiritual proverbs, not to cultivate our natural man but to cultivate our regenerated new man. For example, a certain brother may be able to speak much about doctrines, but he may be very slothful, careless, and disorderly with many things in his daily life. Such a person surely needs to have his regenerated humanity cultivated through the book of Proverbs.

We all need Proverbs for the cultivation of our new man. We need to come to Proverbs as a new man by exercising our spirit with the Spirit to contact the word. Then the word in Proverbs will become spirit and life to us, not to cultivate our natural man but to cultivate our regenerated new man.

問題，說，『基督在我裏面活著。』不但如此，保羅立刻接著說，『並且我如今在肉身裏所活的生命，是我在…信裏…所活的。』首先保羅宣告：『我…釘十字架；現在活著的，不再是我，』然後他說，『我…活。』釘死的『我』是舊『我』。活著的我是新的、重生的『我』，重生的人性。

讀箴言培養我們的新人

現在我們能領會，箴言在我們的基督徒生活中該有的地位。因為我們仍有我們的人性，我們就需要正確、屬靈的箴言，不是要培養我們天然的人，乃是要培養我們重生的新人。例如，某位弟兄關於道理，能說得很多，但他在日常生活中，也許對許多事都非常懶惰、輕率、並且沒有秩序。這樣的人的確需要藉著箴言培養他重生的人性。

我們都需要箴言培養我們的新人。我們來讀箴言，需要一個運用我們的靈同那靈接觸話的人。然後箴言裏的話，對我們就成為靈和生命，不是培養我們天然的人，乃是培養我們重生的新人。




Scripture Reading: Prov. 10—30

In this message we will continue to consider the admonitions and teachings found in chapters twenty through twenty-nine. Then we will see the general words of wisdom in chapter thirty.

23. Concerning the Lord's Dealing with Man

A number of portions in Proverbs speak of the Lord's dealing with man.

a. Ordering Man's Steps

A man's steps are ordered by Jehovah; how then can man understand his own way? (20:24).

b. Controlling Man's Heart

The king's heart is like streams of water in the hand of Jehovah; He turns it wherever He wishes (21:1).

c. Weighing Man's Heart

Every way of a man is right in his own eyes, but Jehovah weighs the hearts (v. 2).

d. Giving Justice to Man

Many seek the ruler's favor, but justice for man comes from Jehovah (29:26).

e. Giving Victory to Man

There is no wisdom nor understanding nor counsel that can avail against Jehovah. The horse is prepared for the day of battle, but victory belongs to Jehovah (21:30-31).

f. Preserving Man with His Eyes

The eyes of Jehovah preserve knowledge, but He overthrows the words of the treacherous man (22:12).

g. Concealing Matters from Man

It is the glory of God to conceal a matter, but the glory of kings is to search a matter out (25:2).

24. Concerning Dealing with the Lord

箴言生命讀經第七篇

過正確人生的

詳細教訓（三）


在本篇信息中，我們要繼續來看二十至二十九章裏的警戒與教訓。然後我們要來看三十章裏一般智慧的話。

二三　關於主對人

箴言裏有好些段說到主對人。

１　定人腳步

人的腳步，既為耶和華所定，人怎能明白自己的路？（二十 24。）

２　管治人心

王的心在耶和華手中，好像隴溝的水，隨意流轉。（二一 1。）

３　衡量人心

人所行的，在自己眼中都看為正，惟有耶和華衡量人心。（2。）

４　給人公理

尋求掌權者恩情的人多，惟獨從耶和華，人纔得公理。（二九 26。）

５　使人得勝

沒有智慧、聰明、謀略能敵擋耶和華。馬是為打仗之日豫備的，但得勝乃在乎耶和華。（二一 30 ～ 31。）

６　用眼眷顧人

耶和華的眼目，保守知識，卻傾覆奸詐人的言語。（二二 12。）

７　將事向人隱祕

將事隱祕，乃神的榮耀；將事察清，乃君王的榮耀。（二五 2。）

二四　關於對主


Proverbs also speaks of dealing with the Lord.

a. Fearing the Lord

The reward of humility and the fear of Jehovah are riches and honor and life (22:4). Do not let your heart envy sinners, but live in the fear of Jehovah all day long (23:17). Blessed is the man who always fears, but he who hardens his heart will fall into calamity (28:14).

b. Seeking the Lord

Evil men do not understand justice, but those who seek Jehovah understand all things (28:5).

c. Waiting for the Lord

Do not say, "I will recompense evil"; wait for Jehovah, and He will save you (20:22).

d. Trusting in the Lord

Proverbs 22:19 says, "So that your trust may be in Jehovah,/I have made them known to you today, even to you." A greedy person stirs up contention, but he who trusts in Jehovah will prosper (28:25). The fear of man brings a snare, but whoever puts his trust in Jehovah will be exalted (29:25).

e. Taking Man's Spirit as the Lord's Lampto Search All Man's Innermost Parts for Him

The spirit of man is the lamp of Jehovah, searching all the innermost parts of the inner being (20:27).

25. Concerning Dealing with Parents

Whoever curses his father or his mother, his lamp will go out in deep darkness (20:20). In 23:22 the writer says, "Listen to your father who begot you,/And do not despise your mother when she is old." Whoever robs his father or his mother and says, "It is no transgression," is the companion of a man who destroys (28:24). Proverbs 23:25 says, "Let your father and your mother rejoice,/And let her who bore you exult."

26. Concerning Dealing with Others

To have respect of persons is not good, because for a piece of bread a man will transgress (28:21). The fear of man brings a snare, but whoever puts his trust in Jehovah will be exalted (29:25).

27. Concerning Dealing with Neighbors

箴言也說到對主。

１　敬畏主

敬畏耶和華心存謙卑，就得富有、尊榮、生命為賞賜。（二二 4。）你心中不要嫉妒罪人，只要終日敬畏耶和華。（二三 17。）常存敬畏的，這人便為有福；心裏剛硬的，必陷在禍患裏。（二八 14。）

２　尋求主

壞人不明白公理；惟有尋求耶和華的，全都明白。（二八 5。）

３　等候主

你不要說，『我要以惡報惡；』要等候耶和華，祂必拯救你。（二十 22。）

４　信靠主

箴言二十二章十九節說，『我今日以此特別指教你，為要使你信靠耶和華。』貪婪的人，挑起紛爭；信靠耶和華的，必得亨通。（二八 25。）懼怕人的，必陷入網羅；惟有信靠耶和華的，必被高舉。（二九 25。）

５　以人的靈作主的燈，

為主鑒察人的心腹

人的靈是耶和華的燈，鑒察人的心腹。（二十 27。）

二五　關於對父母

咒罵父母的，在漆黑的黑暗中，他的燈必熄滅。（二十 20。）在二十三章二十二節作者說，『你要聽從生你的父親；你母親老了，也不可藐視她。』偷竊父母，卻說這不是罪的，乃是與破壞的人同類。（二八 24。）箴言二十三章二十五節說，『你要使父母喜樂，使生你的歡騰。』

二六　關於對別人

看人的情面，是不好的；有人因一塊餅，竟然枉法。（二八 21。）懼怕人的，必陷入網羅；惟有信靠耶和華的，必被高舉。（二九 25。）

二七　關於對鄰舍


Proverbs 25:17 says, "Let your foot be seldom in your neighbor's house, otherwise he will become weary of you and hate you." A man who flatters his neighbor spreads a net for his steps (29:5). Like a madman who shoots firebrands, arrows, and death, so is the man who deceives his neighbor, and says, "Was I not joking?" (26:18-19). A man who bears false witness against his neighbor is like a club and a sword and a sharp arrow (25:18). Proverbs 25:9-10 charges us, saying, "Argue your case with your neighbor himself,/And do not reveal the secret of another;/Lest he who hears it revile you,/And the evil report of you does not go away." According to 22:28 and 23:10-11, we should not remove the ancient boundary marker, which our fathers have set up, or go into the fields of the fatherless; for their Redeemer is strong; He will plead their cause against us.

28. Concerning Dealing with the Poor

He who gives to the poor man will not lack, but he who shuts his eyes will have many curses (28:27). Whoever closes his ear to the cry of the poor man also will cry and will not be heard (21:13). He who oppresses the poor to multiply his gain and he who gives to the rich will only come to want. Do not rob the poor, because he is poor; nor oppress the afflicted in the gate (22:16, 22).

29. Concerning Dealing with Evil Men

Proverbs 24:1 tells us not to be envious of evil men, nor desire to be with them. We should not be incensed because of evildoers and not be envious of the wicked (v. 19).

30. Concerning Dealing with Enemies

Concerning dealing with enemies we should not say, "I will recompense evil"; we should wait for Jehovah, and He will save us (20:22). We should not say, "I will do to him as he has done to me; I will render to the man according to his work" (24:29). We should not rejoice when our enemy falls, and we should not let our heart exult when he is overthrown; lest Jehovah see it, and it displease Him, and He turn away His anger from him (vv. 17-18). If our enemy is hungry, we should give him bread to eat; and if he is thirsty, we should give him water to drink; for we will heap coals of fire upon his head, and Jehovah will reward us (25:21-22).

31. Concerning Dealing with Oneself

Like a city that is broken down, without walls, is a man

箴言二十五章十七節說，『你的腳要少進鄰舍的家，恐怕他厭煩你，就恨惡你。』諂媚鄰舍的，就是設網羅絆他的腳。（二九5。）人欺哄鄰舍，卻說，『我豈不是戲耍麼？』他就像瘋狂的人拋擲火把、利箭與死亡。（二六 18 ～ 19。）作假見證指控鄰舍的，就像大槌、利刀、快箭。（二五18。）箴言二十五章九至十節囑咐我們，說，『你只可與鄰舍本人爭訟，不可洩漏別人的祕密；恐怕聽見的人罵你，你的惡名就難以脫掉。』照著二十二章二十八節和二十三章十至十一節，我們先祖所立的地界，我們不該挪移，也不該侵入孤兒的田地。因他們的救贖主大有能力；祂必向我們為他們的案件伸冤。

二八　關於對窮人

賙濟貧窮的，不至缺乏；閉目不見的，必多受咒詛。（二八 27。）塞耳不聽窮人哀求的，他將來呼籲，也不蒙應允。（二一 13。）欺壓貧窮為要多增財利的，送禮與富戶的，都必缺乏。貧窮人，你不可因他貧窮，就搶奪他的物，也不可在城門口欺壓困苦人。（二二 16，22。）

二九　關於對惡人

箴言二十四章一節告訴我們，不要嫉妒惡人，也不要想望與他們相處。我們不該為作惡的心懷不平，也不該嫉妒惡人。（19。）

三十　關於對仇敵

關於對仇敵，我們不該說，『我要以惡報惡；』我們該等候耶和華，祂必拯救我們。（二十 22。）我們不該說，『人怎樣待我，我也怎樣待他；我必照他所行的報復他。』（二四 29。）我們的仇敵跌倒，我們不要喜樂；他傾覆，我們的心不要歡騰；恐怕耶和華看見就不喜悅，將怒氣從仇敵身上轉過來。（17 ～18。）我們的仇敵，若餓了就該給他飯喫，若渴了就該給他水喝；因為我們這樣行，就是把炭火堆在他的頭上，耶和華也必賞賜我們。（二五 21 ～ 22。）

三一　關於對自己

人不約束自己的靈，就像拆毀的城，


whose spirit is without restraint (v. 28). Blessed is the man who always fears, but he who hardens his heart will fall into calamity (28:14).

32. Concerning Visions

Where there is no vision, the people cast off restraint (29:18a).

C. General Words of Wisdom

In chapter thirty we have general words of wisdom.

1. Not Having the Knowledge of the Holy One

Verses 2 through 4 say, "Surely I am more stupid than any man,/And do not have a man's understanding;/And I have not learned wisdom,/Nor do I have the knowledge of the Holy One./Who has ascended into heaven and descended?/Who has gathered the wind in his fists?/Who has wrapped up the waters in his garment?/Who has established all the ends of the earth?/What is his name, and what is his son's name, if you know?"

2. Every Word of God Being Tried

Every word of God is tried; He is a shield to those who take refuge in Him. Do not add to His words, lest He reprove you and you be found a liar (vv. 5-6).

3. Two Things Being Asked For

In verses 7 through 9 the writer asks for two things. He says, "Remove far from me falsehood and lies./Give me neither poverty nor riches;/Feed me with the food that is my portion,/Lest I become full and deny You and say, Who is Jehovah?/Or lest I become poor and steal and profane the name of my God."

4. Not Slandering a Servant to His Master

Verse 10 tells us not to slander a servant to his master, lest he curse us, and we be held guilty.

5. Four Detestable Generations

Verses 11 through 14 speak of four detestable generations: "There is a generation that curse their father,/And do not bless their mother./There is a generation that are pure in their own eyes,/And yet are not washed from their filthiness. /There is a generation—oh how lofty are their eyes,/And their eyelids are raised arrogantly./There is a generation whose teeth are like swords,/And their jaw teeth like knives,/To devour the afflicted from off the earth,/And the needy from among men."

沒有牆垣。（28。）常存敬畏的，這人便為有福；心裏剛硬的，必陷在禍患裏。（二八 14。）

三二　關於異象

沒有異象，民就放肆。（二九18上。）

參　一般智慧的話

三十章有一般智慧的話。

一　不認識至聖者

二至四節說，『我比眾人更蠢笨，也沒有人的聰明；我沒有學習智慧，也不認識至聖者。誰升天又降下來？誰聚風在掌握中？誰包水在衣服裏？誰立定地的四極？他名叫甚麼？他兒子名叫甚麼，你知道麼？』

二　神的言語，句句都是煉淨的

神的言語，句句都是煉淨的；凡避難於祂的，祂便作他們的盾牌。祂的言語，你不可加添；恐怕祂責備你，你就顯為說謊言的。（5～ 6。）

三　求兩件事

在七至九節作者求兩件事。他說，『求你使虛假和謊言遠離我。使我也不貧窮，也不富足；賜給我需用的食物，免得我飽足了，就否認你，說，耶和華是誰？也免得我貧窮，就偷竊，以致褻瀆我神的名。』

四　不向主人毀謗僕人

十節告訴我們，不要向主人毀謗僕人；恐怕他咒詛我們，我們便算為有罪。

五　四宗可惡的人

十一至十四節說到四宗可惡的人：『有一宗人咒詛父親，不給母親祝福。有一宗人，自以為純淨，卻沒有洗去自己的污穢。有一宗人，眼目何其高傲，眼皮也是高舉。有一宗人，牙如劍，齒如刀，要吞滅地上的困苦人，和人間的窮乏人。』


6. The Leech Having Two Daughters

The leech has two daughters, crying, "Give, give." There are three things that are never satisfied, indeed, four that do not say, "Enough": Sheol and the barren womb, the earth that is not satisfied with water, and the fire that does not say, "Enough" (vv. 15-16).

7. The Eye That Mocks at His Father

The eye that mocks at his father, and despises to obey his mother, the ravens of the valley will pick it out, and the young eagles will eat it (v. 17).

8. Three Things Which Are Too Wonderful

In verses 18 through 19 the writer speaks of three things which are too wonderful for him, indeed four which he does not know: the way of an eagle in the sky, the way of a serpent upon a rock, the way of a ship in the midst of the sea, and the way of a man with a maiden. This is the way of an adulterous woman: She eats and wipes her mouth and says, "I have done no wickedness" (v. 20).

9. Under Three Things the Earth Quaking

Under three things the earth quakes, and under four, it cannot bear up: under a servant when he is king, and a fool when he is filled with food; under a hated woman when she gets married, and a maidservant who is heir to her mistress (vv. 21-23).

10. Four Things Which Are Smallbut Are Exceedingly Wise

Four things are small on the earth, but they are exceedingly wise: The ants are a people without strength, yet they prepare their food in the summer; the rock badgers are a people without might, yet they make their houses in the rocks; the swarming locusts have no king, yet all of them go out in ranks; the lizard can be grasped with the hands, yet she is in kings' palaces (vv. 24-28).

11. Three Things Which Are Stately in Their Step

There are three things which are stately in their step, indeed four which are stately in walking: the lion, which is mightiest among beasts, and does not turn back before any; the strutting cock girded in the loins, or a male goat, and a king who has a band of soldiers with him (vv. 29-31).

12. Being Foolish in Exalting Oneself

Verse 32 says, "If you have been foolish in exalting yourself,/Or if you have thought an evil scheme,/Put

六　螞蟥有兩個女兒

螞蟥有兩個女兒，常說，『給呀給呀。』有三樣不知足的，連不說彀的，共有四樣：就是陰間，不生育的婦人，浸水不足的地，和不說『彀』的火。（15 ～ 16。）

七　戲笑父親的眼睛

戲笑父親，藐視而不聽從母親的，他的眼睛必為谷中的烏鴉啄出來，為雛鷹所喫。（17。）

八　測不透的奇事有三樣

在十八至十九節，作者說到他所測不透的奇事有三樣，連他所不知道的共有四樣：就是鷹在空中飛的道，蛇在磐石上爬的道，船在海中行的道，男與女交合的道。淫婦的道，乃是這樣：她喫了把嘴一擦，就說，『我沒有行惡。』（20。）

九　使地震動的有三樣

使地震動的有三樣，連地擔不起的共有四樣：就是僕人作王，愚昧人喫飽，被人厭惡的女子出嫁，婢女接續主母。（21 ～ 23。）

十　有四樣小物，

卻極有智慧

地上有四樣小物，卻極有智慧：螞蟻是無力之類，卻在夏天豫備糧食；石獾是軟弱之類，卻在磐石中造房；群蝗沒有君王，卻分隊而出；壁虎雖可用手捉拿，卻住在王宮。（24 ～ 28。）

十一　步行威武的有三樣

步行威武的有三樣，連行走威武的共有四樣：百獸中最為猛烈、無所畏避的獅子，昂首闊步、束著腰的雄雞和公山羊，以及率領軍隊的君王。（29 ～ 31。）

十二　你若行事愚昧，高抬自己

三十二節說，『你若行事愚昧，高抬自己，或是籌思惡計，就當


用手摀口。』

十三　激動怒氣必起爭端

攪牛奶必成奶油，扭鼻子必出血，激動怒氣必起爭端。（33。）

your hand upon your mouth."

13. The Pressing of Wrath Bringing Forth Strife

The churning of milk produces butter, and the wringing of the nose brings forth blood, so the pressing of wrath brings forth strife (v. 33).



Using Proverbs for Building up the New Man

Scripture Reading: Rom. 8:20-21, 23; 1 Pet. 1:18-19; Eph. 4:30; 2 Cor. 4:16

In this message I would like to give a further word regarding the proper way to receive and to use the book of Proverbs.

THE POSITION OF PROVERBS,ECCLESIASTES, AND SONG OF SONGS

IN THE ARRANGEMENT OF THE BOOKS OF THE BIBLE

The Bible was breathed out by God through more than forty different persons. The sequence of the sixty-six books of the Bible was arranged by God. According to this sequence, God put Proverbs, Ecclesiastes, and Song of Songs together and placed them immediately before the prophets.

There are two ministries in the Old Testament: the ministry of law, represented by Moses, and the ministry of the prophets, represented by Elijah. Proverbs, Ecclesiastes, and Song of Songs are placed at the end of the section of the law, just before the prophets. Do these books belong to the law or to the prophets? I would say that they belong to the section of the law. In particular, Proverbs may be considered a subsidiary, or a helper, to the law.

WISDOM, VANITY, AND SATISFACTION

Solomon, the writer of Proverbs, Ecclesiastes, and Song of Songs, was the last writer in this section. God raised him to the highest peak of humanity. What he was, what he had, and what he did were unparalleled. It is hard to believe that eventually he became degraded to the uttermost. These three books were written by Solomon, the last two after his degradation, repentance, and return to God.

Of these three books, the first is on wisdom; the second, on vanity; and the third, on satisfaction. Proverbs is on the real wisdom, and Ecclesiastes is on the real meaning of the human life under the sun, which is vanity of vanities, a chasing after wind. Song of Songs is the satisfaction of satisfactions. Apart from Christ, there is no satisfaction in the whole universe. The unique Christ, the embodiment of God, is the unique satisfaction not only to man but to the entire universe, which has been made subject to vanity

箴言生命讀經第八篇

用箴言建立新人

讀經：羅馬書 8:20-21, 23，彼得前書 1:18-19，以弗所書 4:30，哥林多後書 4:16。

在本篇信息中，我要進一步說到接受並使用箴言正確的路。

箴言、傳道書、

雅歌在聖經各卷書

安排上的地位

聖經是神藉著四十多位不同的人所呼出的。聖經六十六卷書的順序是神所安排的。照著這順序，神將箴言、傳道書、雅歌放在一起，並將其緊接在申言者書之前。

舊約裏有兩個職事：由摩西所代表律法的職事，以及由以利亞所代表申言者的職事。箴言、傳道書、雅歌放在律法這段的結束，正在申言者書之前。這幾卷書是屬於律法書或申言者書？我要說，牠們是屬於律法這段。尤其箴言可視為律法的輔助或幫助。

智慧、虛空和滿足

箴言、傳道書、雅歌的作者所羅門，是這段的最後一位作者。神興起他達到人類的最高峰。他所是的，他所有的，和他所作的，都是無以倫比的。我們很難相信，至終他竟墮落到極點。這三卷書是所羅門寫的，其中後兩卷書是在他墮落、悔改、並歸向神以後寫的。

在這三卷書中，第一卷論智慧，第二卷論虛空，第三卷論滿足。箴言論真智慧，傳道書論日光之下人生真實的意義，就是虛空的虛空，就是捕風。雅歌是滿足中的滿足。離了基督，整個宇宙就沒有滿足。作神具體化身的獨一基督，不但是人獨一的滿足，也是那服在虛空之下（羅八 20）整個宇宙獨一的滿足。受造之物現


(Rom. 8:20). The fact that the creation is now subject to vanity means that everything under the sun is vanity. Today God is embodied in Christ, and Christ is realized as the compounded, sevenfold, all-inclusive, life-giving Spirit, who is the consummation of the processed Triune God. This indwelling One is our subjective satisfaction.

OUR NEED TO KNOW THE PROPER WAYTO TAKE THE BOOK OF PROVERBS

We may know the position of Proverbs, Ecclesiastes, and Song of Songs in the Bible, but we may not know the way to take the book of Proverbs. Proverbs gives us wisdom to be a proper person and to do the right things. But for whom is this wisdom given, and how should this one use it? Is the wisdom in Proverbs for the fallen man? The Old Testament does not reveal the proper way to take the book of Proverbs because the divine revelation had not progressed to this extent at Solomon's time. Solomon did not receive very much of the divine revelation. Rather, he wrote Proverbs, Ecclesiastes, and Song of Songs according to his observations of humanity and of the universe and according to his experiences of falling away from God, of repenting, and of returning to God.

GOD'S REDEMPTIONBEING A GREAT PART OF HIS ECONOMY

To use the book of Proverbs properly, we must know God's economy. God's economy is that God became man so that man may become God in life and in nature but not in the Godhead to produce the organism of the Triune God, the Body of Christ, which consummates the New Jerusalem.

The Need for Redemption

A great part of God's economy is His redemption. Redemption indicates that something is wrong, requiring a rescue and a remedy. Redemption is needed because after God created man for the fulfillment of His economy, the subtle one, Satan, came in to seduce man from the line of God's economy to sin. Man fell into sin, and sin as the sinful nature of Satan was injected by Satan into man's nature. As a result, the God-created man became sin, poisoned by Satan.

God's Way to Carry Out His Redemption

How does God carry out His redemption to rescue fallen man? None of the traditional theological

今服在虛空之下，這事實的意思是在日光之下，凡事都是虛空。今天神具體化身在基督裏，基督實化為複合、七倍加強、包羅萬有、賜生命的靈，就是經過過程之三一神的終極完成。這內住的一位乃是我們主觀的滿足。

我們需要知道

接受箴言正確的路

我們也許知道箴言、傳道書、雅歌在聖經裏的地位，但我們也許不知道接受箴言這卷書的路。箴言給我們智慧，成為正確的人，並且作對的事。但這智慧是賜給誰的？這人該如何使用智慧？箴言裏的智慧是為著墮落的人麼？舊約沒有啟示接受箴言正確的路，因為在所羅門的時候，神聖的啟示還沒有進展到這地步。所羅門沒有接受多少神聖的啟示。他乃是照著他對人類和宇宙的觀察，照著他墮落離開神、悔改並歸向神的經歷，寫了箴言、傳道書和雅歌。

神的救贖

是祂經綸的一大部分

我們要正確的使用箴言這卷書，就必須認識神的經綸。神的經綸是神成為人，為要使人在生命和性情上，但不是在神格上成為神，以產生三一神的生機體，基督的身體，這身體要終極完成為新耶路撒冷。

救贖的需要

神經綸的一大部分是祂的救贖。救贖指明某樣東西錯了，需要挽救和補救。救贖所以需要，因為神為著完成祂的經綸創造人以後，那狡猾者撒但進來，引誘人離開神經綸的線犯了罪。人墮落到罪裏，而罪是撒但罪惡的性情，由撒但注射到人的性情裏。結果，神所造的人成了被撒但毒害的罪。

神完成祂救贖的路

神如何完成祂的救贖，拯救墮落的人？沒有一個傳統的神學系統對這


systems provide a clear and adequate answer to this question. The answer can be found only through a careful, thorough, and detailed study of the Bible.

To understand the Bible is not easy. We have spent more than seventy years to study the Bible. The Bible is like a big jigsaw puzzle with thousands of pieces scattered throughout it. We need to put all the pieces together in order to have the complete picture. Brother Nee read through over three thousand classical Christian books on various subjects and collected many precious items, or "pieces," from them, which he passed on to me. During the past seventy years we have been putting together the pieces of this great "puzzle." Now we have a picture of the whole Bible, and we can see in a detailed way how God's redemption is related to His economy and how His redemption is carried out.

Terminating the Fallen Old Man

The Bible shows us that man has become fallen and needs to be redeemed. In God's redemption the first part is to terminate, to destroy, the fallen old man.

Rescuing the Humanity Created by God

The second part is to rescue what was created by God, the God-created humanity. Something remains of the humanity created by God, and God is not willing to give it up. He created it, and although it has become fallen, He will maintain it and bring it back to Himself. Thus, in His redemption, God, on the one hand, destroys what is fallen and, on the other hand, rescues what was created by Him.

Uplifting the Redeemed Part of Created Man

In the third part of His redemption, God uplifts the redeemed God-created humanity. Sometimes when a certain thing which we have made becomes lost and damaged, we find that thing and repair it, making it better than it was originally. This is what God has done in His redemption. He made the man created by Him better than he was in the beginning. This means that God uplifted the redeemed humanity by dispensing Himself into it.

The God-created humanity was very good, but it did not have anything of God's nature. It was only human, without divinity. After this humanity became fallen, in His redemption God destroyed the fallen part, rescued the God-created part, and then dispensed Himself into this redeemed humanity.

問題提供清楚、充分的答案。惟有仔細、透徹、詳細的研讀聖經，纔能找著答案。

要領會聖經並不容易。我們花了七十多年研讀聖經。聖經好像一幅大拼圖，有數千塊分散在其中。我們需要將這許多塊都放在一起，好得著完整的圖畫。倪弟兄讀過三千多本論到不同主題的基督教經典書籍，從其中收集許多寶貴的項目，就是這拼圖的許多塊，他把這些傳給了我。在已往七十年間，我們將這大『拼圖』的許多塊放在一起。現今我們有了全本聖經的圖畫，並且詳細看見了神的救贖如何與祂的經綸有關，以及祂的救贖如何完成。

了結墮落的舊人

聖經給我們看見，人墮落了，需要蒙救贖。在神的救贖裏，第一部分是了結、毀壞墮落的舊人。

挽救神所創造的人性

第二部分是挽救神所創造的，就是神所創造的人性。神所創造之人性的某些東西還存留，神不願意將其放棄。祂創造了人性，雖然人性墮落了，但神要維持，並帶其歸向祂自己。因此，神在祂的救贖裏，一面毀壞墮落的，另一面挽救祂所創造的。

拔高受造之人蒙救贖的部分

神在祂救贖的第三部分，拔高祂所創造、蒙救贖的人性。有時候我們所造的某樣東西失去並毀壞了，我們找著那樣東西，加以修理，使牠比原來更好。這就是神在祂的救贖裏所作的。祂使祂所造的人比起初更好。這就是說，神藉著將祂自己分賜到蒙救贖的人性裏，將其拔高。

神所創造的人性非常好，但卻沒有任何神性情的東西。這人性只是屬人的，沒有神性。這人性墮落以後，神在祂的救贖裏就毀壞墮落的部分，挽救神所創造的部分，然後將祂自己分賜到這蒙救贖的人性裏。


At this juncture we need to point out that, according to the Bible, God's redemption includes not only death but also resurrection. Without resurrection, God could not bring back to Himself the lost created man. To bring back the lost God-created man is actually to resurrect the God-created man. In resurrection God used His own life, nature, and element as the substance to uplift the redeemed created man. Furthermore, in resurrecting the dead humanity, God put Himself into man. Now this man is regenerated and uplifted, having all that God is within him. The entire God has entered into this resurrected, regenerated, and uplifted man. This man is what the Bible calls the new man (Eph. 4:24).

God's intention is no longer with the old man. In the sight of God, the old man has been finished, terminated, and thus he no longer exists. In His redemption God's eyes are always on the new man. We all need to see this.

God's RedemptionBeing according to His Economy

God's redemption is according to His economy. In one sense, God's redemption has already been accomplished, but the application, or the practice, of God's redemption requires a long process. In the view of God's economy, we became fallen in Adam six thousand years ago (Rom. 5:12); Christ as the Lamb of God was slain from the foundation of the world (Rev. 13:8); and we were regenerated through Christ's resurrection almost two thousand years ago. This is the view according to God's economy.

Sealed with the Spirit until the Day of Redemption

Nevertheless, it takes time in God's economy for us to experience the redemption in Christ's death, in Christ's resurrection, and in the all-inclusive, life-giving Spirit. We were sealed by the Spirit when we were saved initially, and this sealing will proceed until the day of redemption (Eph. 4:30). Redemption here does not mean to redeem our spirit or our soul but to redeem our body. Our body still remains unredeemed. Redemption in its entirety was accomplished by God in an instant, but in practice and application redemption is still not finished.

When I believed in the Lord Jesus, I experienced His redemption in His death, but at that time I did not know redemption through resurrection. Then I began to love the Lord, to seek after Him, and to

現在我們需要指出，照著聖經，神的救贖不但包括死，也包括復活。若沒有復活，神就無法帶失喪的受造之人歸向祂自己。帶失喪的受造之人歸向祂自己，實際上就是使神所創造的人復活。在復活裏，神用祂自己的生命、性情、和元素作本質，拔高蒙救贖的受造之人。不但如此，當神使死了的人性復活時，還將祂自己放在人裏面。現今這人重生並拔高，有神一切的所是在他裏面。整個神進入了這復活、重生、拔高的人裏面。這人就是聖經所稱的新人。（弗四 24 。）

神的心意不再在舊人身上。在神看來，舊人已經完結、了結了，因此不再存在。在神的救贖裏，祂的眼目總是在新人身上。我們都需要看見這點。

神的救贖

是照著祂的經綸

神的救贖是照著祂的經綸。就一面說，神的救贖已經完成了，但神救贖的應用或實行需要很長的過程。從神的經綸看，我們六千年前就在亞當裏墮落了；（羅五12；）作神羔羊的基督，從創世以來就被殺了；（啟十三 8；）而我們約在二千年前藉著基督的復活得重生。這乃是照著神經綸的觀點。

受了那靈的印記，直到得贖的日子

然而，在神的經綸裏，我們需要時間來經歷在基督的死裏、在基督的復活裏、並在包羅萬有賜生命之靈裏的救贖。我們初得救時，就受了那靈的印記，這印塗要一直繼續，直到得贖的日子。（弗四 30。）這裏的得贖，意思不是要救贖我們的靈或我們的魂，乃是要救贖我們的身體。我們的身體仍未得贖。完整的救贖是神在瞬間完成的，但在實行和應用上，救贖仍未完成。

我一相信主耶穌，就經歷在祂死裏的救贖，但那時我還不認識藉著復活的救贖。然後我開始愛主，尋求祂，並且愛聖經。我多年研


love the Bible. I studied the Bible for many years and eventually learned that redemption is not only through His death; it is also through His resurrection. Without Christ's resurrection God as life could not germinate us from death (1 Pet. 1:3).

After my initial salvation, through more than seventy years I have learned one lesson: to follow the Spirit, to walk in, according to, and with the Spirit, to be in the Spirit and with the Spirit, and to be mingled and mingling with the Spirit. I am still learning this. In recent months I have often confessed, saying, "Lord, I am sorry that I did not do this according to Your Spirit. O Lord, forgive me. When I spoke to my wife, I did not speak according to Your Spirit." I have not finished learning this lesson.

In the last step of His redemption, God will redeem our body at the fullness of the times. At Christ's coming He will transfigure our body (Phil. 3:21). That will be the completion of God's redemption.

We have not yet been fully redeemed, but we are on the way. On the one hand, the Bible says that we have been redeemed (1 Pet. 1:18-19). On the other hand, it says that we have been sealed by the Spirit until the day of redemption. Romans 8:23 says that we who have the firstfruits of the Spirit groan in ourselves, eagerly awaiting sonship, the redemption of our body. When others ask us if we have been redeemed, we should say, "Yes, I have been redeemed, yet I still need to be redeemed." Even if we have been redeemed in our spirit and our soul, we are still waiting to be redeemed in our body.

God Being Patient with Usand Doing Things Slowly

When Paul received an abundance of revelations, having been caught away to the third heaven and to Paradise, God was concerned that he might become proud (2 Cor. 12:1-7). Therefore, Paul was given a thorn in his flesh by a messenger of Satan. This was permitted by God, and it was a real perfection to Paul, who had not yet been purified and could have become proud. Thus, God purified him, perfected him, by an affliction in his body. This is God's economy. Our God is omnipotent, yet for us He has to be very patient and do things slowly.

The Outer Man Decayingand the Inner Man Being Renewed Day by Day

讀聖經，至終纔知道救贖不但是藉著祂的死，也是藉著祂的復活。若沒有基督的復活，神作生命就無法使我們從死裏有新生的起頭。（彼前一 3。）

我得救以後，經過七十多年，我學了一個功課：隨從靈，在靈裏、照著靈、並同著靈而行，在那靈裏並同著那靈，被那靈調和並與那靈調和。我仍在學習這點。近幾個月，我常常認罪說，『主，很抱歉，我沒有照著你的靈作這事。主阿，赦免我。我對我妻子說話，沒有照著你的靈說。』我還沒有學完這功課。

神在祂救贖的最後一步，要在時期滿足的時候，救贖我們的身體。基督再來時，要將我們的身體改變形狀。（腓三 21。）那將是神救贖的完成。

我們還未完全得贖，但我們是在過程中。一面，聖經說我們已得贖。（彼前一 18 ～ 19。）另一面，聖經說我們受了那靈的印記，直到得贖的日子。羅馬八章二十三節說，我們這有那靈作初熟果子的，也是自己裏面歎息，熱切等待兒子的名分，就是我們的身體得贖。別人問我們是否得贖，我們該說，『是的，我已得贖，但我仍需要得贖。』即使我們已在靈和魂裏得贖，我們也仍然等候在身體上得贖。

神對我們忍耐，

並且緩緩行事

保羅得著豐盛的啟示，被提到第三層天裏，且被提到樂園裏，但神擔心他會驕傲。（林後十二 1 ～ 7。）所以有一根刺，藉著撒但的使者，加在他的肉體上。這是神所許可的。這對還未被煉淨，可能驕傲的保羅，乃是真實的成全。因此，神藉著他身體上的患難煉淨他，成全他。這是神的經綸。我們的神是無所不能的，但為著我們，祂必須非常忍耐，並且緩緩行事。

外面的人毀壞，

裏面的人日日在更新


林後四章告訴我們：『我們外面的人雖然在毀壞，我們裏面的人卻日日在更新。』（16。）日復一日，我們外面的人在毀壞，被銷毀，但我們裏面的人在更新。這指明神要更新我們並不容易。這無法只藉著我們的禱告來完成。神需要用祂的『治療』來更新我們。

箴言在神經綸裏的地位

現在我們能看見箴言在神經綸裏的地位。照著祂的經綸，箴言不該用來建立舊人。箴言的原則如金塊，細則如珠寶，都不是為著建立我們的舊人，培養我們的己和我們天然的人。反之，這些乃是叫我們建立我們的新人。為這目的，箴言是有用的。當我們仍活在肉身裏，我們需要箴言給我們教導，如何在許多方面過正確的生活，以建立我們的新人。

Second Corinthians 4 tells us that "though our outer man is decaying, yet our inner man is being renewed day by day" (v. 16). Day after day our outer man is decaying, being consumed, and our inner man is being renewed. This indicates that it is not easy for God to renew us. This cannot be accomplished just by our prayer. God needs to use His "therapy" to renew us.

THE PLACE OF THE BOOK OF PROVERBSIN GOD'S ECONOMY

Now we can see the place of the book of Proverbs in God's economy. According to His economy Proverbs should not be used to build up the old man. The big proverbs, like nuggets, and the small ones, like gems, are not for us to build up our old man, to cultivate our self and our natural man. Rather, they are for us to build up our new man. It is for this purpose that they are useful. While we are still living in this body, we need Proverbs to give us instructions on how to live rightly in so many aspects, in order to build up our new man.

life-study of proverbs 箴言生命讀經stemofjesse.org/downloads/pdf/lifestudy-cht...

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